L) 


:d2/p/!q5 


/-t^D^ZS 


ANALYTICAL   EXPOSITION 


EPISTLE  OP  PAUL  TO  THE  ROMANS. 


"  Cum  epistola  haec  Pauli  iid  Eomaiios,  unica  totius  Scriptnrte  sit  me- 
thodiis,  et  absolutissima  epitome  Novi  Testamenti,  seu  Evangelii,  quod  ipsa 
certe,  vel  sola  breviter  et  purissime  tradit ;  digiiam  sane  existimo,  quae  non 
mode  ab  omnibus  Christianis  imbibatur  a  teneris,  edidiscaturque  ad  verbuni, 
sed  et  qua3  assidua  et  perpetua  meditatione,  ceu  ruminata  et  concocta,  hand 
aliter  atque  probe  digestus  cibus,  in  intima  animi  viscera  trajiciatur.  Tarn 
dives  autem  hcec  epistola  est  spiritualium  opum  thesaunis,  et  ceu  opulentis- 
simum  quoddam  copice  cornu,  ut  millies  perlegenti  semper  occurrat  novum 
aliqnid ;  adeo  ut  lia;c  lectio  longe  omnium  \itilissima,  quod  in  eruditione 
rerum  sacrarum,  cognitione  Christi,  discenda  natura  fidei,  omnium  spiritu- 
alium aft'ectuum  vi  cognoscenda,  altius  provehat,  subinde  tibi  inter  manus 
crescat,  semperque  major,  jucimdior,  preciosior,  opuleutior  seipsa  fiat." — 
LuTHERUs,  Prsef.  in  Ep.  ad  Rom. 

"  Subtilis  est  Paulus,  ingeniosus,  sententiisque  abundans,  sed  parous  sajpe 
verbonim  ;  et  conjuncta  in  eo  est  summa  sententiarum  varietas  et  crebritas, 
et  cum  disputationis  concitatione,  quaj  abundantiiun  et  ferventium  Scrij)- 
torum  propria  est ;  et  cum  orationis  ubertate  quam  eloquentia  gignit,  ex 
animi  commotione  et  j^ietate  nata." — Fritzsche.  The  following  character  of 
Varro  by  Cicero  might  seem  intended  for  Paul : — "  Pr;v;ceps  quredam,  et 
cum  idcirco  obscura  quia  peracuta,  tum  rapida  et  ccleritate  caecata  oratio : 
sed  nccpie  verbis  aptiorem  cito  alium  dixcrim,  neque  sentcntiis  crebriorem." 
— Brut.,  76. 


ANALYTICAL  EXPOSITION 


THE   EPISTLE  OF   PAUL  THE  APOSTLE 


THE    ROMANS. 


BY  JOHN  BROWN,  D.D., 

SKNIOB  MINISTER  OF  THE  UNITED  PRESBYTERIAN  CONGREGATION,  BBOUGHTON 

PLACE,  EDINBURGH,  AND  PROFESSOR  OF  EXEGETICAI,  THEOLOGY 

TO  THE  UNITED  PRESBYTERIAN  CHURCH. 


A/  ivtmo'Kxi  Tov  llccu7\ov  Tri/evfiXTO?  tioi  fctTotKhoe,  Kotl  Trnyot.i'  ^irccKhcc 
l^iv,  on  xpvaiov  Trocuroi  ri/niUTipou  iifiiu  7reit.pi')(,ovai  Tr'hovTOW  Tryiyxl  di,  on 
oii'hi'voTi  eTrTAii'Trovar  a.'h'h  oaov  uv  KiuunYig  iKsihi/,  Toaovrou,  kxI  xoAA^  tAjov, 
iTippii  Tc(.>.iu. — ClIRTSOSTOM. 


NEW  YORK: 
ROBERT  CARTER  AND  BROTHERS,  530,  BROADWAY. 

1857. 


"  He  that  would  have  an  enlarged  view  of  true  Christianity,  would  do 
well  to  study  the  Epistle  to  the  Romans." — Locke. 


"  If  in  things  which  are  not  directly  of  faith,  I  could  cease  to  be  a  sceptic, 
I  should  give  St  Paul,  for  head  and  heart,  that  throne  in  heaven  which  is 
placed  next  to  Jesus  Christ." — Lord  Brook. 


.MUIUIAY   AN'I)  (JIBli,  I'KINTKUS,   liDINBUIia  H. 


TO 


THE  VERY   REV.   JOHN  LEE, 

D.D.,  M.D.,  LL.D.,  SS.T.P.,  VP.K.S.E., 

PRINCIPAL    OF    THE    UNIVERSITY    OF    KDINBURGn,    DEAN   OF    THE    CHAPEL    ROVAL. 


My  Dear  Principal, 

This  Dedication,  while  expressive  of  high 
respect  for  your  remarkable  endoicments  and  acquirements,  for  the  dis- 
tinguished station  these  have  won  for  you,  and  for  the  exemplary  manner 
in  which  you  perform  its  duties,  is  chiefly  meant  by  me,  as  I  believe 
it  will  be  chiefly  valued  by  you,  as  a  token  of  personal  regard  from  one 
of  your  oldest  friends. 

It  is  just  about  sivty  years  since  ve  flrst  met,  as  felloio-stiidents, 
in  the  halls  of  that  University  over  ivhich  you  now  preside.  Though 
necessarily  a  good  deal  separated  by  the  ividely  difl'erent  spheres  of  duty 
ive  have  been  called  to  flll,  ice  have  never,  during  that  long  period,  lost 
sight  of  each  other,  nor  ever  looked  towards  each  other  ivith  any  feeling 
but  respect  and  good  ivill ;  and  now,  at  its  close,  tve  are  so  happy  as  to 
find,  amid  the  shipwrecks  of  many  literary  and  ecclesiastical  friendshijis 
on  all  sides,  that  in  our  case  the  liking  of  youth  has  ripened  into  the 
esteem  of  age — to  be  j^etfected,  let  us  hope,  in  the  friendship  of  heaven. 

Believe  me  to  be, 

My  Dear  Principal, 

Yours  respectfully  and.  affectionately, 

JOHN  BROWN. 


iypxi^i   Vfiiv   .    .   .   'hct'Aoju   .    .    .     TTipl    TOVToju    iv    oi;    larl    OvavonTX  rtvct. — 

Il£T.  'EtT.   Asi/T.    r.    ti,   i<f' . 

"  No  doubt  Paul's  writings  do  contain  '  things  liard  to  be  understood ; ' 
but  that  is  a  reason  why  Christians  should  take  the  more  pains  to  understand 
them,  and  why  those  who  are  commissioned  by  the  chief  Shepherd  for  that 
purpose,  should  the  more  diligently  explain  them  to  their  flocks." — Whately. 
Essays  on  the  Writings  of  St  Paul,  Ess.  ii.  sect.  2. 


PREFACE. 


The  interpretation  of  ancient  writings,  such  as  the 
Phsedo  of  Plato,  the  Poetics  of  Aristotle,  the  Cato 
Major  of  Cicero,  or  the  Epistle  to  the  Romans  of  Paul, 
is  necessarily  a  work  of  some  complexity  and  difficulty. 
To  its  right  performance,  it  is  requisite  to  be  so  ac- 
quainted with  the  language  in  which  the  work  is  writ- 
ten, as  to  he  familiar  with  the  principles  of  its  con- 
struction, and  the  meaning  of  its  words  and  phrases  ; 
to  know  the  peculiar  circumstances  and  habits  of 
thought  of  the  writer,  and  of  those  for  whom  his 
work  was  primarily  intended,  both  of  which  are  likely, 
in  some  degree,  to  have  influenced  him  in  his  use 
of  the  language ;  and,  moreover,  to  be  able  to  de- 
termine, on  sound  principles,  the  subject  and  method 
of  the  work,  the  object  which  the  writer  has  in  view, 
and  the  means  which  he  employs  for  gaining  it. 
We  are  warranted,  then,  to  expect,  in  an  expositor,  a 


VIU  PREFACE. 

competent  knowledge  of  Grammar,  of  History,  and  of 
Logic,  as  without  these  he  cannot  rightly  perform  his 
functions ;  and  to  hold  that  an  exposition,  of  any  of 
the  sacred  books,  to  be  thoroughly  satisfactory,  must 
be  at  once  Grammatical,  Historical,  and  Logical.  This 
is  requisite,  whether  the  main  object  be  the  unfolding 
of  principles  or  the  illustration  of  the  influence  of  these 
principles,  in  moulding  the  character  and  guiding  the 
conduct ;  whether  the  exposition  be  intended  to  be 
doctrinal,  or  experimental,  or  practical,  or,  as  it  should 
be,  all  these  combined. 

To  produce  such  an  Exposition  of  the  Epistle  to 
the  Romans  would  be  to  bestow,  on  the  church  and  on 
the  world,  a  boon  of  inappreciable  value.  Such  a 
work  remains  to  be  executed ;  and  its  accomplishment 
may  well  be  an  object  of  ambition  to  Christian  scholars 
of  the  highest  abilities,  and  the  most  extensive  attain- 
ments. Much,  indeed,  that  is  valuable,  has  been 
written  on  this  marvellous  book ;  but  a  complete 
Exposition  of  it  is  still  a  desideratum.  "  Multum 
adhuc  restat  operis,  multumque  restabit."^ 

It  is  more  than  forty  years  since  the  Epistle  to  the 
Romans  became  to  me  an  object  of  peculiar  interest, 
and   the   subject   of  critical   study.     At   that  time   I 

'   tSeneca,  Ep.  ()4. 


PREFACE. 


wrote  considerably  ample  illustrations  of  it,  with  such 
helps  as  were  within  my  reach.     These  were  compara- 
tively scanty.     In  addition  to  my  Greek  Testament, 
Lexicon,    and   Concordance,    Poli    Synopsis,    a   book 
which  it  would  be  difficult  to  praise  beyond  its  merits, 
Bengel's    Gnomon,   and   Koppe's  Annotations,    with 
Whitby,    Locke,    and    Taylor,    formed   my   principal 
critical  apparatus.      Since   that   time,    many  Exege- 
tical  works,  of  great  and  varied  merit,  have  appeared, 
having  for  their  object  the  Exposition  of  this  Epistle. 
Besides  those  most  valuable  helps  to   the   study  of 
the  New  Testament  generally — Robinson's  Lexicon, 
Winer's  Grammar  of  the  New  Testament  Idioms,  and 
Davidson's  Introduction  to  the  New  Testament  —  I 
need  only  mention  the  works    of   Tholuck,    Bohme, 
Fritzsche,  Olshausen,  Stuart,  Hodge,  Turner,  Barnes, 
and   Alford.     These   works,    and   an   endless  variety 
of  illustrations  of  particular  passages  in  the  Epistle, 
in  the  Opuscula  of  German  Exegetes,  many  of  them  of 
great  value,  have  been  carefully  consulted  by  me  ;  and 
my  illustrations,  corrected  and  enlarged  by  an  increas- 
ing acquaintance  with  the  inexhaustible  subject,  have, 
in  substance,  been  repeatedly,  though  in  different  forms, 
presented  to  Christian  congregations,  and  to  classes  of 
Theological  Students. 

Under  the  impression  that  I  might  be  al^lc  to  shed 


PREFACE. 


some  new  light  on  the  general  design  of  the  Epistle, 
and  on  some  of  the  more  important  and  obscure 
passages  in  it.  L  at  one  time,  entertained  the  de- 
sign of  either  publishing,  or  leaving  for  publication, 
an  Exposition  which  might  have  some  claim  to  the 
threefold  appellation  of  a  Grammatical,  Historical,  and 
Logical  Commentary.  The  work  is  still,  however, 
so  far  from  being  what  I  think  it  ought  to  be,  that, 
at  my  advanced  period  of  life,  I  cannot  reasonably 
expect  to  be  able  to  complete  it,  in  the  way  that 
could  be  desired,  and  I  have,  therefore,  given  up, 
not  without  a  struggle,  this  long  and  fondly  cherished 
expectation. 

Yet  I  am  unwilling  to  go  hence  without  leaving 
some  traces  of  the  labour  I  have  bestowed  on  this 
master- work  of  the  apostle — without  contributing 
some  assistance,  however  limited,  toward  the  produc- 
tion of  what,  whenever  produced,  will  mark  an  era  in 
the  history  of  Scriptural  Exegesis — a  Complete  Expo- 
sition of  the  Epistle  to  the  Romans.  Forbidden  to 
build  the  temple,  I  would  yet  do  what  I  can  to  furnish 
materials  to  him  who  shall  be  honoured  to  raise  it. 

For  the  last  twelve  months,  my  principal  occupation 
has  been,  so  to  condense  and  remodel  my  work,  as  to 
present,  in  the  fewest  and  plainest  words,  what  appears 
to  me  the  true  meaning  and  force  of  the  statements, 


PREFACE. 


contained  in  this  Epistle,  of  the  doctrine  and  law  of 
Christ,  and  of  the  arguments  in  support  of  the  one, 
and  the  motives  to  comply  with  the  other  ;  and  to  do 
this,  in  such  a  form  as  to  convey,  so  far  as  possible, 
to  the  mind  of  the  general  reader,  unacquainted  with 
any  but  the  vernacular  language,  the  evidence  on 
which  I  rest  my  conviction,  that  such  is  the  import  of 
the  apostle's  words. 

In  carrying  out  this  plan,  I  have,  as  a  matter  of 
course,  confined  myself  chiefly  to  what  may  be  termed 
Logical  or  Analytical  Exposition.  To  the  unlearned, 
grammatical  interpretation  can  only,  within  narrow 
limits,  be  made  intelligible,  and  within  still  narrower 
bounds,  interesting ;  and  the  force  of  evidence  by 
which  a  particular  conclusion  is  come  to,  on  gram- 
matical principles,  they  can  scarcely  at  all  appre- 
ciate. From  similar  causes,  they  can  derive  but  little 
advantage,  even  from  what  is  termed  Historical  inter- 
pretation. 

But,  among  this  class,  there  are  to  be  found  not  a 
few  who,  in  the  exercise  of  a  sound  mind,  are  equallv 
good  judges  as  the  learned,  as  to  the  clearness  of  a 
statement,  the  appositeness  of  an  illustration,  the 
point  of  an  antithesis,  the  weight  of  an  argument, 
and  the  force  of  a  motive ;  and  when  thev  are  made 
to  see  that,  without  using  undue  freedom  with  the 


XU  PREFACE. 


words  of  the  inspired  author,  in  a  translation  which 
they  have  reason  to  think  upon  the  whole  faithful, 
the  book  is  made  to  appear  to  have  one  grand  object 
successfully  prosecuted  by  a  set  of  appropriate  means  ; 
that,  while  a  considerably  complicated,  it  is  a  singu- 
larly harmonious,  piece  of  thought ;  they  not  only 
obtain  a  clearer  view  of  the  meaning,  but  a  deeper 
conviction  that  this  must  be  the  meaning  of  the  in- 
spired writer,  than  could  be  produced  on  such  minds 
in  any  other  way.  And  this  is  a  result  earnestly  to 
be  desired — carefully  sought  for — for  it  is  of  infinite 
importance,  not  only  that  such  minds  should  be 
brought  in  contact  with  what  is  the  mind  of  God  in 
His  word,  but  into  conscious  contact  with  it,  so  as 
that  they  may  know  and  be  sure  that  this  is  the 
meaning  of  the  revelation  made  to  them. 

This  logical  or  analytical  exposition  has,  in  the  pre- 
sent instance,  been  erected  on  the  basis  of  a  carefully 
conducted  grammatical  and  historical  interpretation. 
Without  this  it  would  be  a  mere  castle  in  the  air. 
The  analysis  was  not  first  made  from  a  superficial 
view  of  the  text,  or  borrowed  from  some  previous  expo- 
sition, and  then  the  Epistle  made  to  suit  the  analysis ; 
but,  after  ascertaining,  as  far  as  possible,  the  meaning 
of  the  separate  words  and  phrases,  by  grammar  and 
history,  there  has  l)ecn  an  honest  attempt  to  bring  out, 


PREFACE. 


by  analysis,  satisfactory  proof  that  these  words  and 
phrases  embody  a  closely  connected  discussion  of  one 
great  subject,  that  there  runs  through  the  Epistle  a 
deep,  strong,  clear,  stream  of  connected  thought — 
that  the  statements  are  perspicuous — the  illustrations 
apposite — the  argument  sound — and  the  motives  ap- 
propriate and  cogent. 

I  am  not  unaware  that,  from  the  fact  that  the  human 
mind  is  itself  logical,  there  is  a  hazard  of  an  analytical 
expositor  creating,  instead  of  discovering,  order.  But 
I  trust  there  will  not  be  found  much  of  this  kind  of 
paralogism  in  the  following  work  ;  for  I  am  sure  I  have 
guarded  against  such  a  tendency ;  and  I  have  a  deep 
and  solemn  conviction  that  there  is  no  worse  or  more 
dangerous  way  of  "  adding  to  the  words  of  this 
Book,"  than  by  first  putting  into  the  text,  and  then 
bringing  out  of  it,  our  own  preconceived  notions,  and 
that  he  who  consciously  does  so,  does  it  at  a  tremen- 
dous risk. 

AYhile  the  leading  character  of  the  exposition  is  in- 
tentionally analytical,  I  have  by  no  means  scrupulously 
avoided  either  grammatical  or  historical  remark,  where 
it  seemed  requisite  to  subserve  my  main  purpose ; 
and  I  shall  be  seriously  disappointed  if  those  who  study 
the  Epistle,  that  they  may  become  "  wise  unto  salva- 
tion," have  reason  to  complain  of  the  work  as  but  little 


PREFACE. 


fitted  to  o'uide  them  in  the  exercises  of  the  inner  hfe, 
or  to  minister  motives  to  the  duties,  and  support 
and  consolation  amid  the  trials  and  sorrows  of  the 
outward  life. 

The  growing  study  of  the  writings  of  the  Apostle 
Paul,  and  especially  of  the  Epistle  to  the  Romans,  ap- 
pears to  me  one  of  the  most  promising  signs  of  our 
times.  "  His  labours,"  as  Archbishop  Wliately  says, 
"  can  never  be  effectually  frustrated,  except  by  their 
being  kept  out  of  sight.  Whatever  brings  Paul  into 
notice  will  ultimately  bring  him  into  triumph."  I 
rejoice  in  the  great  accession  that  has,  since  I  first 
began  to  study  his  writings,  been  made  to  the  means  of 
understanding  him,  in  the  elaborate  and  acute,  though 
doctrinally  very  unsound,  grammatical  commentary  by 
Fritzsche,  as  well  as  in  the  safer  illustrations  of  Tho- 
liick  and  Olshausen,  Stuart  and  Hodge,  Peile  and 
Alford ;  and  I  cannot  altogether  regret  that  the  sug- 
gestion of  the  able  writer  just  quoted,  that  there 
might  be  more  undesirable  things  than  "  a  plausible 
attack  on  Paul's  writings,"  has  been  realized. 

Oxford  lias  had  the  credit,  or  discredit,  of  giving 
origin  to  a  work  of  this  description,  distinguished  by 
considerable  ability  of  various  kinds,  but  betraying, 
on  the  part  of  the  author,  an  incapacity  of  forming  a 
just  judgment  equally  of  the  apostle  and  of  himself.    I 


PREFACE. 


have  no  doubt  that  important  and  salutary  results  will 
spring  out  of  Professor  Jowett's  most  unseemly  attack 
on  Paul;  as  an  apostle,  as  a  thinker,  as  a  writer,  and 
as  a  man.  Paul's  enemies  "  may  assail  him"  (I  again 
avail  myself  of  Dr  Whately's  words),  "  but  they  will 
not  only  assail  him  in  vain,  but  will  lead,  in  the  end, 
to  the  perfecting  of  his  glory  and  the  extension  of  his 
Gospel.  They  may  scourge  him  uncondemned,  hke 
the  Roman  magistrates  at  Philippi ;  they  may  inflict 
on  him  the  lashes  of  calumnious  censure,  but  they 
cannot  silence  him ;  they  may  thrust  him,  as  it  were, 
into  a  dungeon,  and  fetter  him  with  their  strained 
interpretations ;  but  his  voice  will  be  raised,  even  at 
the  midnight  of  anti-Christian  darkness,  and  will  be 
heard  effectually ;  his  prison  doors  will  burst  open  as 
with  an  earthquake,  and  the  fetters  will  fall  from  his 
hands ;  and  even  strangers  to  Gospel  truth,  will  fall 
down  at  the  feet  of  him,  even  Paul,  to  make  that  mo- 
mentous inquiry,   ^  AYhat  shall  I  do  to  be  saved  ? '  " 

The  following  work  is  not  written  in  a  polemical 
spirit,  nor  for  sectarian  objects.  It  is  quite  possible, 
however,  that  some  portions  of  it  may  provoke  ani- 
madversion, and  lead  to  controversy.  At  ray  age,  it 
would  be  absurd  to  give  a  pledge,  which  could  scarcely 
liave  been  wisely  given  at  any  stage  of  life,  of  replying 
to   any   such   animadversions,    however    deserving  in 


PREFACE. 


themselves  of  such  notice ;  but,  in  all  good  faith,  I 
promise  that  1  will  carefully  read  and  consider  any 
suggestions  which  may  expose  the  deficiencies  and 
mistakes  which,  I  have  no  doubt,  are  to  be  found  in  the 
book — count  myself,  in  no  common  measure,  a  debtor 
to  him  who  enables  me  to  supply  the  one,  and  correct 
the  other,  and  take  care  that,  should  these  illustra- 
tions ever  be  presented  to  the  world  in  a  re-impres- 
sion, such  favours  shall  be  at  once  improved  and  ac- 
knowledged. 

It  would  be  injustice  to  my  own  sense  of  obligation, 
to  conclude  this  Preface  without  acknowledging  the 
kind  and  valuable  assistance  of  my  esteemed  friend, 
the  Reverend  Peter  Davidson,  in  carrying  this  work 
through  the  press.  The  omission  of  such  a  recog- 
nition would  be  the  less  pardonable,  as  this  is  not 
the  first,  nor  the  second  time,  that  he  has,  in  this 
way,  been   "  my  helper." 

JOHI^  BROWN. 


AkTHUR  LoJHiK, 

Jitlti  1857. 


CONTENTS. 


Page 
PRELIMINARY  REMARKS.     Design  and  Plan  of  the  Work.     Divi- 
sion of  the  Epistle,       .......  1 

PART  FIRST. 

INTRODUCTORY,  Chap.  i.  1-17, 3 

Section  First — Salutation,  Chap.  i.  1  -7,   .  .  .  .  3 

Section  Second — Introduction  Proper,  Chap.  i.  8-17,    .  .  5 

PART  SECOND. 

DOCTRINAL,  Chap.  i.  18-xi.  36,  .  .  .  .  .11 

Section  First — Of  the  Necessity  of  the  Divine  Method  of 

Justification,  from  the  Universal  State  of 

Condemnation  and  Moral  Helplessness  of 

Fallen  Man,  Chap.  i.  18-iii.  20,'  ,  .11 

Section  Second — Of  the  Righteousness  of  God,  or,  the  Divine 

Method  of  Justification,  Chap.  iii.  21-xi.  36,    24 
§  I.  A  General  Account  of  the  Divine  Method  of  Justifica- 
tion, Chap.  iii.  21-31,  .  .  .  .  .25 
Statement  1.  The  Divine  Method  of  Justification  is  "  without 

the  Law,"  Chap.  iii.  21,  .  .  .27 

„  2.  The  Divine  Method  of  Justification  is  "  witnessed 

by  the  Law  and  the  Prophets,"  Chap.  iii.  21,         30 
,,  3.  The  Divine  Method  of  Justification  is  "  by  the 

Faith  of  Christ,"  Chap.  iii.  22,  .  .31 

,.  4.  The  Divine  Method  of  Justification  is  "  Mani- 

fested to  all,"  Chap.  iii.  21,  22,  .  .         33 

„  5.  The  Divine  Method  of  Justification  takes  eftect 

"on  all  that  believe,"  Chap.  iii.  22,    .  .         34 

6.  The  Divine  Method  of  Justification  treats  all  Men 

as  on  a  Level,  Chap.  iii.  22,    .  .  .         34 

7.  In  reference  to  Man,  the  Character  of  the  Divine 

Method  of  Justification  is  "  Gratuitousness," 
Chap.  iii.  23,  24,  ...  .         3.5 

,,  8.  In  reference  to  God,  the  Character  of  the  Divine 

Method    of    Justification    is    "  Graciousness," 
Chap.  iii.  24,    .  .  .  .  .         .56 


xvni  CONTENTS. 

Page 
Statement  9.  Tlie  Divine  Mctliod  of  Justification  is  "  through 
the  Redemption  that  is  in  Christ  Jesus,"  Chaj). 
iii.  24-26,  .....         36 

Conclusion  1.  That  the  Divine  Method  of  Justification  excludes 

Boasting,  Chap.  iii.  27,  .  .  .         39 

„  2.  That  an  Interest  in  the  Divine  Method  of  Justifi- 

tion   can  be   obtained  by  Faith,  without   the 
Works  of  the  Law,  and  can  only  be  thus  ob- 
tained. Chap.  iii.  28,    .  .  .  .40 

,,  3.  That  the  Divine  Method  of  Justification  is  eqxially 

Necessary,  equally  Suitable,  equally  Sufficient, 
for  all  Men,  whether  Jews  or  Gentiles,  Chap, 
iii.  29,  30,  .  .  .  .  .41 

,,  4.  That  the  Divine  Method  of  Justification  does  not 

make  Void,  but  Establishes  the  Law,  Chap.  iii. 
31,         .  .  .  .  .  .41 

§  II.  The  Divine  Method  of  Justification,  as  "without  Law," 
"  BY  Faith,"  "  the  Faith  of  Christ" — "  w^itnessed  by 
THE  Law  and  the  Prophets,"  Chap.  iv.  1-2.5,     .  .        4() 

§  III.  The  Blessings  Secured  by  the  Divine  Method  of  Justi- 
fication, "  Free,"  "  by  God's  Grace,"  "  through  the 
Redemption  that  is  by  Christ  Jesus,"  Chap.  v.  1-21,  63 

§  IV.  The  Bearing  of  the  Divine  Method  of  Justification  on 

Spiritual  Transformation,  Chap.  vi.  1-viii.  17 — ,         .        85 
A.  Justification  is  necessary   to  Sanctification,  and  se- 
cures it.  Chap.  vi.  1-viii.  4,  .  .  .  .85 

1.  The  Union  with  Christ,  in  His  Death  and  Life,  implied  in 

the  Divine  Method  of  Justification,  secures  that  the  Jus- 
tified Man  shall  not  continue  in  Sin,  Chap.  vi.  1-13,     .         88 

2.  The  Freedom  from  Law,  and  the  Subjection  to  Gi'ace,  im- 

plied in  the  Divine  Method  of  Justification,  secures  that 
the  Justified  Person  shall  not  continue  in  Sin,  Ciuip.  vi. 
14-viii.  4,  .  .  .  .  .  .102 

(1.)  General  Illustration  of  the  Argument,  Chap.  vi.  14,  105 

(2.)  Po])ular  Illustration  of  the  Incompatibility  of  a  state  of 
Justification,  and  a  state  of  Subjection  to  the  Domi- 
nant Power  of  Sin,  Chap.  vi.  1.5-23,  .  .107 
(3.)  More  pai'ticular  Illustration  of  the  Argument,  Chaj). 

vii.  1-viii.  4,    .  .  .  .  .  .119 

X.  "  Sin  shall  not  have  Dominion  over  you,  for  yc  are  not 

under  the  Law,"  CImp.  vii.  1-24,  .  .  .       121 

1.  The  Divine  Method  of  Justification  delivers   from 

Law,  Cliap.  vii.  1-4,  .  .  .121 

2.  This  Deliverance  from  I^aw  is  necessary  in   ru-dcr  to 

Sanctiliciition,  Clinii.  \u.  5-24,      .  .  .124 


CONTENTS.  XIX 

Page 
(I.)  Law  cannot  make  a  Bad  Man  Good,  Cliap.  vii. 

5-13, 124 

(2.)  Law  cannot  make  a  Good  Man  Better,  Chap.  vii. 

14-24,  .  .  .  .  .155 

/3.  "  Sin  shall  not  have  dominion  over  you,  for  ye  arc 

imder  grace,"  Chap.  vii.  25-viii.  4,  .  .       18U 

1.  Grace  furnishes  a  Justifying  Righteousness,  Chap. 

viii.  1, 18.3 

2.  Grace    furnishes    Regenerating    and    Sanctifying 

Lifluence,  Chap.  viii.  2,  .  .  .185 

3.  How  Grace  furnishes  a  Justifying  Righteousness 

and  Sanctifying  Influence,  Chap.  viii.  3,  4,  187 

B.  Sanctification  is  the  Evidence  of  Justification,  Chap. 

viii.  5-17—, 200 

§  V.  The  Afflictions  to  which,  in  the  present  state,  the 
Justified  are  exposed,  are  not  inconsistent  with  the 
reality  and  permanence  of  that  Special  Divine  Fa- 
vour which,  as  Justified,  they  enjoy'.  Chap.  viii.  — 17-37,  220 

1.  They  "  Suffer  with  Christ,"  and  "that  they  may  he  Glori- 

fied together  with  Him,"  Chap.  viii.  — 17,  .         .  .       222 

2.  There  is  an  immeasurable  disproportion  between  the  present 

Suffering  and  the  coming  Glory,  Chap.  viii.  18-25,         .       225 

3.  Suitable  Spiritual  Aids  are  furnished  under  Affliction,  Chap. 

viii.  26,  27,  ......       240 

4.  All  things  shall  work  together  for  their  good,  Chap.  viii. 

28-30,  .......       246 

5.  Nothing  can  be  wanting  to  their  welfare  for  whom  God  has 

given  His  Son,  Chap.  viii.  31,  32,  ...       254 

6.  The  Author   and  ground  of  Justification  secure  the  final 

happiness  of  the  Justified,  Chap.  viii.  33,  34,       .  •       259 

7.  Conclusion  of  the  argument.  Chap.  viii.  35-39,      .  .       263 
§  VI.  The  Relation  op  the  Manifested  Divine  Method  of  Jus- 
tification to  the  Israelites,  and  to  the  other  Nations 

OF  Mankind,  Chap,  ix.,  x.,  xi.,        ....       279 
1.  The   Divine   Procedure,  in   excluding  the  unbelieving  Jews 
from  the  benefits  of  the  Divine  Method  of  Justification, 
and  punishing  them  for  rejecting  it.  Vindicated,  Chap.  ix. 

1-29, 286 

«.  The  Apostle's  deep  sorrow  for  his  unbelieving  Brethren, 

Chap.  ix.  1-5, 286 

/3.  The  Blessings  from  which  the  unbelieving  Jews  were  ex- 
cluded wei-e  never  promised  to  them.  Chap.  ix.  6-29,  .  307 
y.  The  Blessings  from  which  the  unbelieving  Jews  were  ex- 
cluded, Avere  Free  Gifts,  bestowed,  in  Sovereign  Grace, 
on  those  who,  in  Sovereign  Grace,  were  chosen  to  receive 
them,  Chap.  ix.  11-24,     .  .  .  .  .       .324 


XX  CONTENTS. 

Page 
0.  The  Evils  inflicted  on  the  unbelieving  Jews  were  the  just 
Punishment  of  obstinate  Transgression,  richly  deserved, 
long  deferred,  Chap.  ix.  17,  22,  .  .  .  .       332 

f.  Objection  stated  and  answered.  Chap.  ix.  19-24,    .  .       341 

2.  Particular  Statement  of  the  Relations,  Present  and  Future, 
of  Mankind,  as  divided  into  Israel  and  the  other  Nations, 
to  the  Manifested  Divine  Method  of  Justification,  Chap, 
ix.  30-xi.  36,  .  .  .  .  .  .356 

u.  Present  Relations — Gentiles  believing,  obtain  Justification 
— Israel,  generally  seeking  Justification  not  by  believing, 
but  "  as  it  were  by  the  woi-ks  of  the  law,"  do  not,  and 
cannot,  obtain  it,  Chap.  ix.  30-xi.  10,     .  .  .       857 

/3.  Future  Relations — The  great  body  of  both  Jews  and  Gen- 
tiles are  to  embrace  the  Gospel,  and  enjo}'  the  benefits  of 
the  Divine  Method  of  Justification,  Chap.  xi.  11-36,    .       389 

PART  THIRD. 

PRACTICAL,  Chap.  xii.  1-xv.  13, 429 

Section    First. — General    Exhortation    to    Christian    Duty, 

Chap.  xii.  1,  2,  .  .  .  .       430 

Section  Second. — Exhortation  to  Office-bearers,   Chap.   xii. 

3-8,      .  .  .  .  .  .439 

Section  Third. — Exhortations  to  Particular  Christian  Duties, 

Chap.  xii.  9-xiii.  14,    .  .  .  .       455 

Section  Fourth. — On  Terms  of  Communion,  Chap.  xiv.  1-xv.  13,     507 

PART  FOURTH. 
CONCLUDING, 561 

Section  First. — Apology,  Chap.  xv.  14-21,  .  .  .       562 

Section   Second. — Notices    of    Intended  Journeys,   Chap.   xv. 

22-29,  .  .  .  .  .  .572 

Section  Third. — Request  for  an  Interest  in  the  Prayers  of 

the  Roman  Christians,  Chap.  xv.  30-33,    .       576 

Section  Fourth. — Certificate  to  the  Bearer  of  the  Epistle, 

Chap.  xvi.  1,  2,  .  .  .  .582 

Section  Fifth. — Salutations  from  the  Apostle  to  Christians 

AT  Rome,  Chap.  xvi.  3-16,      .  .  .       587 

Section  Sixth. — Warning  against  those  who  cause  Divisions, 

Chap.  xvi.  17-20,         .  .  .  .603 

Section   Seventh. —  Salutations    from    Christians    with    the 

Apostle  to  Christians  at  Rome,  Chap.  xvi. 

21-24,  ......       609 

Section   Ekjhth.  —  Concluding    Doxolooy    and    Benediction, 

Chap.  xvi.  25-27.  .616 

INDEX.  ........       fy-2r^ 


ANALYTICAL    EXPOSITION. 


PRELIMINARY  RE3IARKS —DESIGN  OF  THE   WORK — DIVISION 
OF  THE  EPISTLE. 

The  Epistle  to  the  Romans  is  the  nearest  approach  of  an}-- 
thing  in  the  inspired  volume  to  a  systematic  view  of  Christi- 
anity. The  design  of  the  following  work  is  to  present,  with 
as  much  conciseness  as  is  compatible  with  perspicuity,  such 
a  view  of  the  statements  and  illustrations,  of  the  doctrine  and 
law  of  Christ,  contained  in  that  remarkable  composition,  as 
may  at  once  induce  the  conviction  that,  apart  from  its  un- 
doubted claims  to  Divine  inspiration,  it  deserves  to  be  regarded 
as  a  piece  of  deep  and  close  thinking  instinct  with  appropriate 
emotion,  on  the  most  important  subjects  which  can  occupy 
the  human  faculties  ;  and,  at  the  same  time,  lead,  on  the 
part  of  Christians  at  large,  to  the  devotement  of  a  measure  of 
attention  to  its  study,  in  some  degree  proportioned  to  its  doc- 
trinal and  practical  value. 

Such  a  study  of  this  Divine  book,  were  it  to  become  gene- 
ral, would  not  only  soon  tell  powerfully  on  the  improvement 
of  individual  character,  but,  through  this  best  of  channels, 
would  lead  to  the  attainment  of  the  great  purposes  of  Christi- 
anity, both  within  the  pale  of  the  Church  and  beyond  it.  It 
was  what  Paul  believed  and  felt  that  made  him  what  he  was : 


2  DESIGN  OF  THE  TREATISE. 

in  the  degree  in  wliicli  men  believe  and  feel  that,  they  will  be 
like  him  ;  and  when  men  are  generally  like  Paul,  there  will 
be  little  to  wish  for  the  Church  or  for  the  world. 

The  Prolegomena,  usually  prefixed  to  commentaries,  would 
be  here  out  of  place.  The  reader  may  be  amply  furnished 
with  the  information  he  may  wish,  as  to  the  author,  origin, 
authenticity,  inspiration,  and  literature  of  the  Epistle,  in  the 
commentaries  of  Tholuck,  Stuart,  and  Hodge,  and  in  the  In- 
troductions to  the  New  Testament  byMichaclis,  Hug,  Schott, 
Home,  and  Dr  Samuel  Davidson;  which  last  work  contains  a 
full  and  accurate  statement  of  the  results  of  the  latest  inquiries 
on  these  subjects.  Hambach's  "Introductio  Historico-Theolo- 
gica  in  Epistolam  Pauli  ad  Romanes,"  to  which  is  appended 
Luther's  truly  "  Aurea  Prefatio,"  is  warmly  recommended  to 
the  student.  Its  matter  and  spirit  are  equally  admirable ;  the 
latter,  especially,  furnishing  a  striking  contrast  to  that  of  some 
of  the  later  German  interpreters,^  whose  acuteness  and  learn- 
ing we  would  gladly  secure  at  any  price  short  of  the  taking  along 
with  them  their  unduly  high  estimate  of  themselves,  and  their 
unduly  low  estimate  of  the  sacred  books  and  their  authors. 

The  Epistle  to  the  Romans,  in  its  general  plan,  resembles 
the  other  Pauline  epistles.  After  the  Salutation  and  a  few 
introductory  statements,  we  have  a  set  of  doctrinal  discussions, 
followed  by  a  number  of  practical  exhortations,  and  the  Epistle 
is  concluded  by  a  variety  of  miscellaneous  remarks.  The 
parts  of  the  Epistle,  then,  are  four — Intkouuctoky,  Doc- 
trinal, Practical,  and  Concluding. 

The  introductory  part  occupies  the  first  seventeen  verses  of 
the  first  chapter ; — the  doctrinal  reaches  from  the  eighteenth 
verse  of  the  first  chapter,  down  to  the  end  of  the  eleventh 
chapter ; — the  practical  begins  with  the  twelfth  chapter,  and 
ends  with  the  thirteenth  verse  of  the  fifteenth  chapter; — and 
the  concluding  portion  occupies  the  rest  of  the  Epistle.  Each 
of  these  j)arts  naturally  resolves  itself  into  a  Aariety  of  sub- 
divisions. 

'  Uiickert  and  Fritzschc  may  I'o  considered  as  favourable  specimens  of 
the  class  of  cxegotes  referred  to. 


PART  I. 
INTRODUCTORY. 

The  Salutation  and  the  Introduction  proper  are  the  two  sec- 
tions of  the  first  division ;  the  Salutation  being  included  in  the 
first  seven  verses,  and  the  Introduction  in  the  following  ten 

verses. 

SECTION  I. 

8ALUTATIOX. 

Chapter  i.  1-7. — Paul,  a  servant  of  Jesus  Christ,  called  to  be  an 
apostle,  separated  unto  the  gospel  of  God  (which  he  had  promised  afore 
by  his  prophets  in  the  holy  Scriptures)  concerning  his  Son  Jesus  Christ 
our  Lord,  which  was  made  of  the  seed  of  David  according  to  the  flesh, 
and  declared  to  be  the  Son  of  God  with  power,  according  to  the  Spirit  of 
holiness,  by  the  resurrection  from  the  dead ;  by  whom  we  have  received 
grace  and  apostleship,  for  obedience  to  the  faith  among  all  nations,  for  his 
nanie ;  among  whom  are  ye  also  the  called  of  Jesus  Christ  :  to  all  that 
be  in  Rome,  beloved  of  God,  called  to  be  saints  :  Grace  to  you,  and  peace, 
from  God  our  Father,  and  the  Lord  Jesus  Christ. 

In  the  salutation  the  writer  describes  himself  by  his  name 
"  Paul,"  and  by  his  oflice  "  a  servant  of  Jesus  Christ,^  called^ 
to  be  an  apostle,^  separated,"  set  apart  "  to"   declare  "  the 

'  Jos.  i.  1  ;  Jud.  ii.  8  ;  Psal.  cxxxii.  10. 

^  ichmo;  may  be  construed  either  by  itself  as  if  it  were  a  substantive, 
or  in  construction  with  «7roV-r&Aor.  In  the  first  case  it  would  correspond 
with  "grace"  (ver.  .5)  in  the  other  with  "apostleship." 

^  See  article  Apostle  in  Kitto's  Cyclopredia. 


4  INTRODUCTORY.  [PART  I. 

Gospel  of  God"^ — good  news  which  come  from  God,^  which 
He  had  announced,  as  to  be  proclaimed  at  a  ftiture  season,  by 
His  prophets  in  the  sacred  writings,^  and  wdiich  have  for  their 
great  subject  "  His  Son  Jesus  Christ  our  Lord,"  who,  as  to 
His  human  nature,  was  a  descendant  of  David ;  *  but  who  as 
to  His  higher  nature — the  Divine — "  the  Spirit  of  Holiness"^ 
was,  and,  "  by  the  resurrection  fi'om  the  dead,"  '^  was  clearly 
proved^  to  be,  "  the  Son  of  God."  * 

Having  stated  that  from  Ilim  he  had  received  what  he  ac- 
counted "  a  grace" — no  common  favour,^  the  office  of  "  apostle- 
ship" — an  office  the  object  of  which  was  to  bring  mankind  of 
all  nations,  Romans  among  the  rest,  to  believe  the  truth  re- 
specting this  illustrious  person,  and  yield  to  Him  the  obedience 
due  to  that  name  above  every  name,  which  he  had  "  obtained 
by  inheritance,"  "  Lord  of  all ;"  ^°  he,  in  the  exercise  of  the 
authority  connected  with  that  office,  addi'esses  this  letter  to  the 
Society  of  Christians,  which,  by  means  with  which  we  are 
not  acquainted,  had  been  formed  in  Rome,^^  the  capital  of 
the  Gentile  world,  describing  them  as  "  called  of  Christ 
Jesus,  beloved  of  God,  and  called  to  be  saints";  ^^  and  invokes 
on  them  all  heavenly  and  spiritual  blessings — "  grace  and  peace 
from  God  our  Father  and  from  the  Lord  Jesus  Christ,"^*  the 
love  of  God  and  of  Christ,  in  its  manifestations  and  effects. 

^  ivxy'  0£oi/*    ©•  is  the  gen.  auctoris,  not  subjecti,  as  is  plain  from  what 

follows   TTipl    K.T.y^. 

2  Ver.  1.  3  ver.  2.  4  Ver.  3. 

^  The  antithesis  between  nccrd.  axpicot.  and  x«t«  wiv^ot.  ocyiMyrv- 
uris  fixes  both  the  reference  and  the  meaning.  1  Tim.  iii.  16 ;  Heb.  ix. 
14;  1  Pet.  iii.  18. 

«  Matt.  xxii.  31  ;  Acts  xvii.  32,  xxiv.  21,  xxvi.  23;  1  Cor.  xv.  12,  13, 
21,  42  ;  Heb.  vi.  2.     tx  omitted  causa  euphonice. 

7  Theophylact  explains  opiadivTo;  as  =  oiTrohixSii'TOi,  fiifixiudevroi,  Kpi- 
6ivrog. 

8  Ver.  4,  9  Eph.  iii.  8.  i"  Ver.  5.  "  Ver.  6. 

1*  The  appellations  given  to  Christians  are  borrowed  from  those  given 
to  the  old  pecidium  of  God,  the  Israelitish  people.  Comp.  Exod.  xix.  6 
with  1  l*et.  ii.  9;  Num.  xvi.  3;  Deut.  xiv.  1,  2,  with  1  Tim.  iii.  15; 
Deut.  xxxii.  19:  xxxiii.  3  with  Phil.  ii.  15  ;   1  John  iii.  1,  2,  10  ;  v.  1. 

"  Ver.  7. 


SECT.  II.]  INTRODUCTION  PROPER.  5 

SECTION  II. 

INTKODUCTION   PROPER. 

Chapter  i.  8-17. — First,  I  thank  my  God  through  Jesus  Christ  for  you 
all,  that  your  faith  is  spoken  of  throughout  the  whole  world.  For  God  is 
my  witness,  whom  I  serve  with  my  spirit  in  the  Gospel  of  his  Son,  that 
without  ceasing  I  make  mention  of  you  always  in  my  prayers  ;  making 
request  (if  by  any  means  now  at  length  I  might  have  a  prosperous  jour- 
ney by  the  will  of  God)  to  come  unto  you.  For  I  long  to  see  you,  that 
I  may  impart  unto  you  some  spiritual  gift,  to  the  end  ye  may  be  estab- 
lished ;  that  is,  that  I  may  be  comforted  together  with  you,  by  the  mutual 
faith  both  of  you  and  me.  Now  I  would  not  have  you  ignorant,  brethren, 
that  oftentimes  I  purposed  to  come  unto  you  (but  was  let  hitherto) ,  that 
I  might  have  some  fruit  among  you  also,  even  as  among  other  Gentiles. 
I  am  debtor  both  to  the  Greeks  and  to  the  Barbarians,  both  to  the  wise 
and  to  the  unwise.  So,  as  much  as  in  me  is,  I  am  ready  to  preach  the 
gospel  to  you  that  are  at  Rome  also.  For  I  am  not  ashamed  of  the 
gospel  of  Christ :  for  it  is  the  power  of  God  unto  salvation  to  every  one 
that  believeth ;  to  the  Jew  first,  and  also  to  the  Greek.  For  therein  is  the 
righteousness  of  God  revealed  from  faith  to  faith  :  as  it  is  written, 
The  just  shall  live  by  faith. 

In  the  Introduction  the  apostle  expresses  devout  gratitude 
for  the  conversion  of  the  Romans  to  the  faith  of  Christ,  and 
for  the  notoriety  that  so  important  a  fact,  as  the  formation 
of  a  Christian  Church  in  the  imperial  city,  had  gained 
throughout  the  world ;  ^  assures  them,  in  an  appeal  to  God 
as  Him  whom  he  worshipped  in  his  spirit  according  to 
the  Gospel  of  His  Son,^  that  his  regard  for  them  expressed 
itself  in  unceasing  prayers,^  and  particularly  in  a  request  that, 
if  it  were  the  will  of  God,  he  might  have  an  opportunity  of  per- 
sonal intercourse  with  them,*  that  he  might  gratify  an  earnest 
wish  to  be  useful  to  them  in  establishing  them  by  the  com- 
munication of  some  spu'itual  gift,^  and  in  the  hope  that  such 

1  Ver.  8.  2  Ver.  9. 

^  "hctrpivu  properly  refers  to  religious  worship.  Matt.  iv.  10  ;  Acts  vii. 
7,  42,  xxiv.  14,  xxvi.  7  ;  Heb.  ix.  14  ;  Rom.  i.  25  ;  2  Tim.  i.  3  ;  Phil, 
iii   3. 

••  Ver.  10.  *  Ver.  11. 


0  TNTRODUCTOIiV.  [rAKT  I. 

:(ii  .interview  would  contribute  to  liis  comfort  and  advantage, 
as  well  as  to  theirs.'  He  informs  them  that  he  had  fi'equently 
intended  to  "sisit  them,  but  had  hitherto  been  prevented ;'  that, 
feeling  that  his  apostolic  mission  laid  him  under  obligations 
to  promote  the  spiritual  v.elfare  of  men  of  all  countries  and  in 
all  states  of  civilization,'^  he  was  exceedingly  desirous  of  an 
opportunity  of  preaching  the  Gospel  at  Rome,  in  the  hope  that 
the  same  blessed  effects  might  result  from  his  labours  there  as 
at  other  places."*  The  principal  cause  of  this  anxious  desire 
was  his  deep  conviction  of  the  transcendent  excellence  of  the 
Gospel,  and  of  its  altogether  peculiar  efficacy  in  promoting  the 
highest  interests  of  mankind."  It  might  be  supposed  that  he, 
a  Jew,  and  therefore  a  natural  object  of  dislike  and  contempt 
to  Romans,  might  shrink  from  bringing  before  the  notice  of  a 
j)eople,  characterized  at  this  time  equally  by  the  pride  of  real 
supremacy  of  dominion,  and  of  fancied  supcnority  in  refinement 
and  wisdom,  the  strong  statements  and  uncompromising  claims 
of  tlie  new"  religion ;  but  it  Avas  far  otherwise  :  "  I  am  ready," 
says  he,  "  to  preach  the  Gospel  at  Rome  :  for  I  am  not  ashamed 
of  the  Gospel  of  Christ.'"^ — i.e.  '  I  coiuit  it  my  highest  glory  to 
proclaim  it :  and  I  may  w'ell  so  count  it :  for  it  is  "  the  power  of 
God  unto  salvation  to  every  one  that  believeth;"  and  It  is  so 
because  "therein  is  the  righteousness  of  God  revealed  from 
faith  to  faith." '^ 

These  words  form  the  close  of  the  introduction,  and  they 
bring  forward  the  great  subject  of  the  Epistle — "  The  right- 
eousness of  God."  On  this  account  there  are  no  two  verses 
in  the  Epistle  that  have  stronger  claims  on  our  attentive 
consideration  than  the  16th  and  17th  of  the  first  chapter;  and 
an  additional  reason  for  lookincf  at  them  somewhat  closelv 
is,  that  their  meaning  seems  generally  misapprehended,  or 
at  best  but  very  imperfectly  understood. 

'  Ver.  12.  'J"he  12tli  verse  is  a  beautiful  exani])k'  of  the  apostle's  deli- 
cacy of  feelin.'T. 

^  Ver.  13.     .Su'e  I'aley's  IJorjc  Pauliuie,  i-li.  ii.  No.  ::. 

•''  Ver.  14.  '  Ver.  15.  ■'  W'V.  \C,. 

'"'  An  exa.iiple  of  llie  ligure  u-'aii;  or  Litotes.  "  Ver.  17. 


SECT.  II.]  INTRODUCTION  PROPER.  7 

The  Gospel,  which  is  the  revelation  of  tlie  grace  of  God  to 
man  in  the  mission  of  Plis  Son,  is  "  the  power  of  God  unto 
salvation  to  every  one  that  beHeveth."  The  object  of  the  Gos- 
pel is  salvation — the  salvation  of  men  ;  their  deliverance  from 
the  state  of  degradation,  danger,  and  misery,  into  which  sin  has 
brought  them ;  their  deliverance  from  guilt  or  condemnation, 
from  ignorance  and  error,  from  depravity  and  suffering  in  all 
their  forms — complete  everlasting  deliverance  from  all  these. 
Tliis  is  what  the  Gospel  proposes  to  effect : — it  proposes  to  con- 
fer on  man  an  extent  and  variety  of  enduring  blessing  of  which 
mere  human  philanthropy  never  dreamed,  and  to  the  attainment 
of  which  all  the  most  powerfril  ameliorating  agencies,  such  as 
philosophy  and  commerce,  government  and  education,  are  not 
merel}^  altogether  inadequate,  but  utterly  unfitted.  But  the 
Gospel  has,  is,  POWER  to  effect  such  a  salvation ;  it  meets  all 
man's  wants  as  a  rational,  active,  fallen,  immortal  being,  and 
provides  for  the  supply  of  these  wants.  It  has  that  in  it 
which  can  make  foolish  man  wise,  sinful  man  holy,  miserable 
man  happy.  It  has  that  in  it  which  can  make  man's  end- 
less being  a  source  of  indefinite  improvement  in  knowledge, 
excellence,  and  happiness. 

This  power  of  the  Gospel  is  not  intrinsic,  but  is  derived 
from  its  author.  It  thus  has,  and  is,  "  power  unto  salvation," 
for  it  is  "  the  power  of  God."  It  is  His  instrument — formed 
by  Him,  wielded  by  Him.  It  is  He — He  alone  that  saves.  The 
knowledge  of  truth — the  pardon  of  sin — the  transformation  of 
the  mind  and  heart — good  hope — eternal  life, — these  are  all 
IJls  gifts.  Who  but  He  could  give  them  ?  "  Their  greatness 
speaks  their  author."^  But  while  He  is  their  author,  the 
Gospel  is  the  instrmnentality  suited  to  the  constitution  and 
circumstances  of  man,  by  which  God  communicates  these 
benefits.  The  Gospel  is  God's  efficacious  means  of  saving  man  : 
that  is  the  meaning  of  "  the  Gospel  is  the  power  of  God  unto 
salvation."  This  Gospel  is  not  only  poAverfril,  but  a// po^A'crfuL 
There  is  no  man,  howe\er  degraded,  guilty,  depraved,  and 
miserable,  that  it  caiuiot  save. 

'  George  Herbert. 


8  INTRODUCTORY,  [PART  I. 

But  the  Gospel  can  act  only  according  to  its  nature.  It  is 
Gospel — good  news  ;  but  good  neAvs  from  the  very  natui'e  of 
the  case  must  be  heard,  understood,  believed,  in  order  to 
their  imparting  satisfaction.  The  Gospel  is  a  revelation  of 
divine  truth — and  while  it  can,  while  it  certainly  v.iW  save  all 
that  believe  it — it  cannot  save  those  who  are  ignorant  of  it — 
who  neglect  it,  who  misapprehend  it,  who  reject  it — who  do  not 
understand  and  believe  it.  The  Gospel  is  "  the  power  of  God 
unto  salvation  to  eveiy  one  that  believeth  :"  in  other  words — 
"  The  Gospel  believed  is  God's  effectual  method  of  saving 
mankind."  In  this  we  find  a  very  good  reason  both  why 
Paul  should  not  be  ashamed  of  the  Gospel,  and  why  he 
should  wdsh  to  preach  it.  It  is  the  appointed  and  the  effec- 
tual method  for  making  men — without  reference  to  nation 
or  country,  or  measure  of  previous  guilt,  depravity,  and 
misery — truly  happy.  Is  tliis  a  thing  to  be  ashamed  of? 
And  it  is  by  being  believed  that  it  can  alone  serve  its  pur- 
pose ;  therefore,  who  that  is  called  to  so  high  and  holy  an 
office  would  not  be  "  ready"  -  to  preach  it  ?  How  can  men 
be  saved  tlu'ough  an  unheard,  unbelieved  Gospel  ?  and  how 
are  they  to  hear  it,  how  are  they  to  believe  it,  if  it  is  not 
made  known  to  them.^ 

The  apostle  has  thus  veiy  satisfactorily,  in  the  16th  verse, 
accounted  for  his  not  l)cing  "  ashamed  of  the  Gospel  of  Christ :" 
let  us  now  attend  to  the  account  he  gives  in  the  17th,  of  the 
way  in  which  the  Gospel  is  what  he  declares  it  to  be — God's 
effectual  method  of  making  those  Avho  believe  it  holy  and 
happy.  "  The  Gospel  is  the  power  of  God  unto  salvation  to 
every  one  that  believeth — for  therein  is  the  righteousness  of 
God  revealed  from  faith  to  faith."  These  words  are,  I  am 
afraid,  very  imperfectly  understood  by  most  who  read  them. 
Indeed,  as  they  stand  in  our  version,  it  would  be  very  cUfficult 
to  bring  a  distinct  meaning  out  of  them.  "  The  righteous- 
ness of  God"  is  a  phrase  which,  in  the  New  Testament,  is 
ordinarily  employed  in  a  somewhat  peculiar  way  ;  being  almost 

'  Sec  ch;i[).  x.  J  l-lo. 


SECT.  II.]  INTKODUCTIOX  PROPER.  9 

uniformly  used  in  reference  to  the  subject  of  the  sinner's  jus- 
tification before  God.-^  "  Righteousness,"  with  the  Apostle 
Paul,,  usually  signifies  justification — sometimes  viewed  as  a 
privilege  bestowed  by  God — sometimes  a  benefit  enjoyed  by 
men.  The  Gospel  is  said,  in  opposition  to  the  law,  which  is  the 
ministration  of  condemnation  and  death,  to  be  "  the  ministration 
of  righteousness" — that  is  justification — and,  "  of  the  Spirit."^ 
Christians  are  said  to  be  "  of  God  in  Christ  Jesus,  righteous- 
ness, sanctification,  and  redemption"^ — i.e.  justified,  sanctified, 
and  redeemed.  They  are  said  to  be  "  made  the  righteousness 
of  God  in  Christ  Jesus"'' — i.e.  they  are  justified  in  the  sight 
of  God  as  imited  to  Christ  Jesus.  The  long  description  of 
"  the  nghteousness  of  God,"  in  the  concluding  paragraph  of 
the  third  chapter  of  this  epistle,  exactly  suits  the  Divine  method 
of  justification,  and  it  suits  nothing  else ;  I  therefore  consider 
"  the  righteousness  of  God"  here,  as  meaning  God's  way  of 
treating  a  sinner  as  if  he  were  just,  in  consistency  with  his 
own  righteousness — '  the  Divine  method  of  justification.'  The 
words,  "  fi-om  faith,"  ^  or  "  by  faith,"  should  be  connected  with 
"  the  righteousness  of  God,"  and  not  with  the  word  "  revealed:" 
The  righteousness  of  God  by  faith  is  revealed,  or  the  right- 
eousness of  God  is  revealed  as  of  faith — i.e.  In  the*  Gospel  a 
revelation  of  the  Divine  method  of  justification  by  faith  is 
made.  The  concluding  clause,  "to  faith," *^  is  equivalent  to 
— "  in  order  to  faith," — or,  "  that  it  may  be  believed."  The 
complete  sentiment  in  the  17th  verse  is— "In  the  Gospel 
there  is  a  revelation  of  the  Divine  method  of  justification  by 
faith,  made  in  order  to  be  believed;"  and  the  apostle's  asser- 
tion is — "  It  is  this  which  fits  the  Gospel  for  being  what  it  is 
— God's  effectual  means  of  saving  all  who  believe." 

Nor  is  it  difficult  to  perceive  that  it  is  indeed  so,  and  that  it 

1  See  Storr.  Opusc.  I.  Voorst  Annotat.  Rom.  i.  17  ;  iii.  21,  22,  25,  26  ; 
X.  5.  Zimmerniann  Com.  de  vi  et  sensu,  Sikxioovvyi  @ioi>.  Winzer.  pro- 
gram, de  voce.  '^iKoiicis,  hiKxtoavv/i,  et  oikohoI/u.  Stuart's  Comment. 
Fritzsche,  in  loc. 

■  2  Cor.  iii.  8,  9.         M  Cor.  i.  30.         ^  2  Cor.  v.  21.         «  h.  -riar.ois. 

^  ii<:  TTi'iTiv.     For  a  similar  use  of  ti;,  see  cliap.  x.  10. 


10  IXTRODUCTOIiY.  [PAKT  T. 

could  not  be  otherwise.  Nothing  could  be  an  effectual  means 
of  saving  sinful  man,  that  did  not  embrace  "  a  method  of  justi- 
fication ;"  for  man's  sin  is  the  cause  of  all  that  he  needs  to  be 
delivered  fi'om.  Deliverance  from  the  condemning  sentence 
of  the  divine  law  is  then  the  fundamental  blessino-  of  his  sal- 
vation.  So  long  as  he  continues  under  the  curse,  he  can 
neither  be  holy  nor  happy.  It  is  equally  plain  that  an  efficient 
means  for  saving  man  must  embrace  and  disclose  the  divine 
method  of  justification.  Humanly  de^ised  methods  of  justi- 
fication can  serve  no  purpose.  It  is  God,  whose  law  we  have 
offended,  who  must  decide  whether  there  is  to  be  any  Avay  of 
justification  for  man,  and  if  so,  what  that  way  of  justification 
is  to  be.  Men's  methods  of  justification  increase  guilt  instead 
of  removing  it.  Still  fiirther,  a  method  of  justification  in  any 
other  way  than  "  by  faith" — a  method  in  which  such  a  condition 
in  the  form  of  working,  as  would  have  been  consistent  with 
the  Divine  honour  to  enact — would  not  have  suited  fallen  man. 
With  him,  where  this  is  law,  there  is  sure  to  be  transgression  ; 
so  that  a  method  of  justification  by  works  could  never  have 
done  him  any  good.  If  he  is  to  be  justified  at  all,  he  must,  in 
believing,  receive  as  a  fi'ee  gift,  Avhat  he  never  can  earn  as  the 
stipulated  reward  of  stipulated  labour.  And,  finally,  as  a  great 
part  of  the  benefits  of  a  method  of  justification  must  arise 
from  the  moral  effect  of  its  details  on  the  mind  of  the  justified 
sinner,  this  Divine  method  of  justification  must  be  revealed, 
that  it  may  be  believed,  and  thus  become  influential  in  saving 
men,  by  making  them  holy  and  happy.  The  Gospel  then  has 
every  thing  necessary  for  its  purpose  which  such  an  instru- 
ment can  have — a  method  of  justification — ^the  Divine  method 
of  jiistification — a  method  of  justification  by  grace,  not  by 
merit — by  faitli,  not  by  works;  and  a  revelation  of  all  this,  in 
plain  terms,  and  with  abundant  evidence,  so  that  it  may  be 
believed,  and  by  being  believed,  become  effectual  for  saving 
man.  This  Divine  method  of  justification  by  faith,  revealed  in 
the  Gospel,  is  the  great  subject  in  the  sequel,  and  with  tlie 
ainionnccment  of  it,  concludes  the  introductory  ]);ut,  of  tlic 
Epistle. 


PAKT  11. 

DOCTRINAL. 

The  doctrinal  part  of  the  epistle,  which,  beginnino;  at  the  18th 
verse  of  the  1st  chapter,  ends  with  the  11th  chapter,  may  be 
divided  into  two  gi'eat  sections.  In  the  first  of  these,  the 
necessity  of  the  Divine  method  of  justification  is  proved  ;  and 
in  the  second,  its  nature,  and  influence,  and  results  are  illus- 
trated. 

SECTION  I. 

OF  THE  NECESSITY  OF  THE  DIVINE  METHOD  OF  JUSTIFICA- 
TION, FROM  THE  UNIVERSAL  STATE  OF  CONDEMNATION 
AND  MORAL  HELPLESSNESS  OF  FALLEN  MAN. 

Chapter  i.  18-iii.  20. — For  the  wratli  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men,  who  hold  the  truth 
in  unrighteousness ;  because  that  which  may  be  known  of  God  is  mani- 
fest in  them  :  for  God  hath  showed  it  unto  them.  For  the  invisible 
tilings  of  Him  fVom  the  creation  of  the  world  are  clearly  seen,  being 
xmderstood  by  tlie  things  that  are  made,  even  his  eternal  power  and  God- 
head ;  so  that  they  are  without  excuse  :  because  that,  when  they  knew 
God,  they  glorified  Him  not  as  God,  neither  were  thankful  ;  but  became 
vain  in  their  imaginations,  and  their  foolish  heart  was  darkened.  Profess- 
ing themselves  to  be  wise,  they  became  fools,  and  changed  the  glory  of  the 
uncorruptible  God  into  an  image  made  like  to  corruptible  man,  and  to  birds, 
and  four-footed  beasts,  and  ci"eeping  things.  Wherefore  Goil  also  gave  them 
up  to  uncleanness  through  the  lusts  of  their  own  hearts,  to  dishonour 
their  own  bodies  between  themselves:  who  changed  the  truth  of  God 
into  a  lie,  and  worshipped  and  served  the  creature  more  than  the  Creator, 
who  is  blessed  for  ever.  Amen.  For  this  cause  God  gave  them  up  unto 
vile  affections  :  for  even  their  woraon  did  change  the  natural  use  into 
that  which  is  against  nnture:  and  likewise  also  the  men,  leaving  the 
natural  use  of  the  woman,  burned  in  their  lust  one  toward  another;  men 
with  men  working  that  which  is  unseemly,  and  receiving  in  tliem.selves 
that  recompence  of  their  error  which  was  meet.  And  even  as  they  did 
not  like  lo  retain  God   in  their  knowledge,  God  gave  them  over  to  a 


12  DOCTRINAL.  "         [PAllT  II. 

reprobate  mind,  to  do  those  things  which  are  not  convenient :  being 
filled  with  all  unrighteousness,  fornication,  wickedness,  covetousness, 
maliciousness ;  full  of  envy,  murder,  debate,  deceit,  malignity  ;  whis- 
perers, backbiters,  haters  of  God,  despiteful,  proud,  boasters,  inventors  of 
evil  things,  disobedient  to  parents,  without  understanding,  covenant- 
breakers,  without  natural  affection,  implacable,  unmerciful :  who,  know- 
ing the  judgment  of  God,  that  they  which  commit  such  things  are  worthy 
of  death,  not  only  do  the  same,  but  have  pleasure  in  them  that  do  them. 
Therefore  thou  art  inexcusable,  O  man,  whosoever  thou  art  that  judgest : 
for  wherein  thou  judgest  another,  thou  condemnest  thyself:  for  thou  that 
judgest  doest  the  same  things.  But  we  are  sure  that  the  judgment  of 
God  is  according  to  truth  against  them  which  commit  such  things.  And 
thinkest  thou  this,  0  man,  that  judgest  them  which  do  such  things,  and 
doest  the  same,  that  thou  shalt  escape  the  judgment  of  God  ?  Or  de- 
spisest  thou  the  riches  of  His  goodness,  and  forbearance,  and  long-suffer- 
ing ;  not  knowing  that  the  goodness  of  God  leadeth  thee  to  repentance  ? 
But  after  thy  hardness  and  impenitent  heart  treasurest  up  unto  thyself 
wrath  against  the  day  of  wrath  and  revelation  of  the  righteous  judgment 
of  God ;  who  will  render  to  every  man  according  to  his  deeds:  to  them 
who,  by  patient  continuance  in  wcll-doiiig,  seek  for  glory,  and  honour, 
and  immortality,  eternal  life ;  but  unto  them  that  are  contentious,  and 
do  not  obey  the  truth,  but  obey  unrighteousness,  indignation  and  wrath, 
tribulation  and  anguish,  upon  every  soul  of  man  that  doeth  evil,  of  the 
Jew  first,  and  also  of  the  Gentile :  but  glory,  honour,  and  peace,  to  every 
man  that  worketh  good ;  to  the  Jew  first,  and  also  to  the  Gentile :  for 
there  is  no  respect  of  persons  with  God.  For  as  many  as  have  sinned 
without  law,  shall  also  perish  without  law  ;  and  as  many  as  have  sinned 
in  the  law,  shall  be  judged  by  the  law ;  (for  not  the  hearers  of  the  law  are 
just  before  God,  but  the  doers  of  the  law  shall  be  justified.  For  when 
the  Gentiles,  which  have  not  the  law,  do  by  nature  the  things  contained 
in  the  law,  these,  having  not  the  law,  are  a  law  unto  themselves  ;  which 
show  the  work  of  the  law  written  in  their  hearts,  their  conscience  also 
bearing  witness,  and  their  thoughts  the  mean  while  accusing  or  else  ex- 
cusing one  another;)  in  the  day  when  God  shall  judge  the  secrets  of  men 
by  Jesus  Christ,  according  to  my  Gospel.  Behold  thou  art  called  a  Jew, 
and  restest  in  the  law,  and  makest  thy  boast  of  God,  and  knowest  His 
will,  and  approvest  the  things  that  are  more  excellent,  being  instructed 
out  of  the  law;  and  art  confident  that  thou  thyself  art  a  guide  of  the 
blind,  a  light  of  them  which  are  in  darkness,  an  instructor  of  the  foolish, 
a  teacher  of  babes,  which  hast  the  form  of  knowledge  and  of  the  truth  in 
the  law.  Thou  therefore  which  tcachest  another,  teachcst  thou  not  thy- 
self? thou  that  preachest  a  man  should  not  steal,  dost  tJiou  steal  ?  thou 
that  sayest  a  man  shoidd  not  commit  adultery,  dost  thou  commit  adul- 
terv?  thou  that  abhorrest  idols,  dost  thou  commit  sacrilege?    thou  that 


SECT.  I.]  man's  need  OF  JUSTIFICATION.  13 

niakest  thy  boa»t  nf  the  law,  through  breaking  the  law  dishouoiirest  thou 
God  ?  For  the  name  of  God  is  blasphemed  among  the  Gentiles  through 
you,  as  it  is  written.  For  circumcision  verily  profiteth,  if  thou  keep  the 
law :  but  if  thou  be  a  breaker  of  the  law,  thy  circumcision  is  made  uncir- 
cumcision.  Therefore  if  the  uncircumcision  keep  the  righteousness  of  the 
law,  shall  not  his  uncircumcision  be  counted  for  circumcision  ?  And  shall 
not  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law,  judge  thee,  who 
by  the  letter  and  circumcision  dost  transgress  the  law  ?  For  he  is  not 
a  Jew,  which  is  one  outwardly  ;  neither  is  that  circumcision  which  is  out- 
ward in  the  flesh  :  but  he  is  a  Jew,  which  is  one  inwardly  :  and  circum- 
cision is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter ;  whose 
praise  is  not  of  men,  but  of  God.  What  advantage  then  hath  the  Jew  ? 
or  what  profit  is  there  of  circumcision  ?  Much  every  way :  chiefly, 
because  that  unto  them  were  committed  the  oracles  of  God.  For  what 
if  some  did  not  believe  ?  shall  their  unbelief  make  the  faith  of  God  with- 
out effect  ?  God  forbid  :  yea,  let  God  be  true,  but  every  man  a  liar  ;  as 
it  is  written,  That  thou  mightest  be  justified  in  thy  sayings,  and  mightest 
overcome  when  thou  art  judged.  But  if  our  unrighteousness  commend 
the  righteousness  of  God,  what  shall  we  say  ?  Is  God  unrighteous  who 
taketh  vengeance  ?  (I  speak  as  a  man)  God  forbid  :  for  then  how  shall 
God  judge  the  world?  For  if  the  truth  of  God  hath  more  abounded 
through  my  lie  unto  His  glory  ;  why  yet  am  I  also  judged  as  a  sinner  ? 
And  not  rather,  (as  we  be  slanderously  reported,  and  as  some  afiirm  that 
we  say,)  Let  us  do  evil,  that  good  may  come  ?  whose  damnation  is  just. 
What  then  ?  are  Ave  better  than  they  ?  No,  in  no  wise  :  for  we  have 
liefore  proved  both  Jews  and  Gentiles,  that  they  are  all  under  sin  ;  as  it 
is  written.  There  is  none  righteous,  no,  not  one :  there  is  none  tliat 
understandeth,  there  is  none  that  seeketh  after  God.  They  are  all  gone 
out  of  the  way,  they  are  together  become  unprofitable;  there  is  none  that 
doeth  good,  no,  not  one.  Their  throat  is  an  open  sepulchre  :  with  their 
tongues  they  have  used  deceit:  the  poison  of  asps  is  under  their  lips: 
whose  mouth  is  full  of  cursing  and  bitterness :  their  feet  are  swift  to 
shed  blood :  destruction  and  misery  are  in  their  ways ;  and  the  way  of 
peace  have  they  not  known  :  there  is  no  fear  of  God  before  their  eyes. 
Now  we  know,  that  what  things  soever  the  law  saith,  it  saith  to  them  who 
are  under  the  law:  that  every  mouth  may  be  stopped,  and  all  the  world  may 
become  guilty  before  God.  Therefore  by  the  deeds  of  the  law  there  shall 
no  flesh  be  justified  in  His  sight :  for  by  the  law  is  the  knowledge  of  sin. 

Laying  a  deep  foundation  for  his  argument  in  the  prin- 
ciples, that  the  Supreme  Ruler  is  displeased  at  impiety  and 
injustice/  and   that  all  mankind  have — from   the  frame    of 

1  Ver.  18. 


14  DOCTRINAL.  [PART  IT. 

nature,  the  dispensations  of  Providence,  the  constitution  and 
working  of  their  own  minds,  to  say  nothing  of  early  reve- 
lations which  ought  to  have  been  preserved,  and  fragments 
of  which  were  to  he  in  part  found  among  all  nations — 
the  means  of  obtaining  such  a  knowledge  of  God  as  ought  to 
lead  them  to  venerate  and  obey  Ilim  ;  the  apostle  proceeds 
to  show  what  a  career  of  departure  from  God,  by  ignorance, 
and  error,  and  idolatry,  and  injustice,  and  cruelty,  and  impu- 
rit}",  the  race  of  man  had  run.^ 

The  details  in  the  latter  part  of  the  first  chapter  of  the 
downward  course  of  manldnd,  arc  absolutely  frightfid,  and  we 
might  have  been  apt  to  suspect  the  apostle  of  exaggeration, 
were  there  not  abundant  evidence,  in  the  pages  of  contem- 
porary pagan  literature,  that  the  darkest  features  of  the  picture 
are  drawn  from  life.^ 

In  establishing  his  charge  against  the  human  race,  he  avails 
himself  of  the  strildng  fact,  that  mankind  were  often  self- 
condemned,  allowing  in  themselves  practices  which  they  cen- 
sured in  others,^  and  states  the  great  principle  on  which  the 
moral  government  of  God  is  founded,  and  which  will  regulate 
those  sentences  which  will  fix  the  final  state  of  mankind,  that 
responsibility  is  proportioned  to  advantage,  and  that  every 
man  will  receive  according  to  his  deeds.  The  privileges  of 
those  who  have  enjoyed  a  Divine  revelation,  being  an  aggrava- 
tion of  guilt,  will  be  no  shield  from  punishment ;  and  the  disad- 
vantages of  those  who  have  been  destitute  of  a  Divine 
revelation,  though  they  lessen  guilt,  will  by  no  means  secure 
impunity.* 

That  part  of  the  apostle's  argument,  illustrative  of  the  prin- 
ciple that  "  there  is  no  respect  of  persons  with  God,"  is  of  so 
much  importance  in  itself,  and  is  in  general  so  completely 
misapprehended,  that  it  may  serve  a  good  pui'pose  to  say  a 
few  words  in  the  way  of  unfolding  its  meaning  and  force. 

1  Ver.  19-32. 

2  See  Tholuck  "  On  the  Nature  and  Moral  Influences  of  Heathenism, 
especially  among  the  Greeks  and  Romans."—  Bil)lical  Cabinet  xxviii. 

•■  Chap.  ii.  I.  *  Vcr.  2-11. 


SECT.  I.]  man's  need  OF  JUSTIFICATION.  15 

The  passage  I  refer  to  is  contained  in  the  11th,  12th,  13th,  14th, 
and  15th  verses  of  the  second  chapter,  "  There  is  no  respect 
ofperso7is  with  God."  ^  "  He  renders  to  every  man  according 
to  his  zt'or^-;"  taking  into  equitable  consideration  the  means 
which  every  individual  has  enjoyed  of  knowing  "  what  is  good, 
and  what  God  has  required  of  man."  "  As  many  as  have 
sinned  without  law,'^  shall  also  perish  '\\'ithout  law."^  They 
who  have  not  enjoyed  a  Divine  revelation  shall  be  punished 
for  their  sins,  but  their  punishment  shall  not  be  what  it  would 
have  been  had  they  enjoyed  a  Divine  revelation.  "  And  as 
many  as  have  sinned  in  the  law"  —  under  the  law — "  shall  be 
judged  by  the  law."^  They  who  enjoyed  a  Divine  revelation 
will  be  considered  guilty  in  every  case  in  Avhich  they  have 
transgressed  the  law,  and  shall  be  subjected  to  the  punishment 
the  law  denounces  against  their  transgression.  An  unimproved 
revelation — a  violated  law  deepens  guilt,  aggravates  punish- 
ment. The  wicked  Jew  was  a  privileged  person  here,  but  his 
privilege  will  be  no  shield  to  him  in  the  day  of  judgment.  It 
is  not  "  the  hearing  of  the  law,"  the  having  possessed  Div'ine 
revelation,  that  can  do  a  man  any  good  in  the  day  of  the  reve- 
lation of  the  righteous  judgment  of  God.  If  a  claim  for 
reward  is  presented,  it  must  rest  on  "  the  doing  of  the  law," 
on  the  revelation  being  rightly  improved.^ 

There  can  thus  be  no  doubt  that  those  who  have  had  a 
revelation  are  proper  subjects  of  a  final  jiidgment.  But  how 
does  it  accord  with  the  Divine  justice,  that  they  who  have  had 
no  such  revelation,  should  yet  be  judged  and  punished  ?  The 
apostle's  answer  to  this  question  is  in  the  14tli  and  15th  verses. 
"  For  when  the  Gentiles  which  have  not  the  law,  do  by  nature 
the  things  contained  in  the  law,  these,  having  not  the  law,  are  a 
law  to  themselves,  which  show  the  work  of  the  law  written  in 
their  hearts ;  their  conscience  also  bearing  witness,  and  their 
thoughts  the  meanwhile  accusing  or  else  excusing  one  another." 

'  Ver  11. 

'  ccvofio);  is  usually  =  Trxoccvof/^v:.  Here  it  is  ^^  yfi'oii  voi-cov.      ei/vacio; 

ami  cluofco;  are  contrasted,  1  Cur.  ix.  20,  21. 

'  Ver.  12.  ^  Ver.  12.  *  Ver.  13. 


ir.  DOCTRINAL.  [I'AllT  II. 

This  is  the  reason  for  what  tlie  apostle  had  said  in  the  first 
clause  of  the  12th  verse,  "  As  many  as  have  sinned  without 
law,  shall  also  perish  without  law."  It  has  generally  been 
supposed  that  the  apostle  asserts,  in  the  14th  verse,  that  the 
Gentiles,  who  had  not  a  written  revelation  of  God's  Avill,  did 
by  nature  the  duties  required  in  the  written  revelation  which 
the  Jews  possessed.  It  is  quite  plain  that  this,  as  a  general 
assertion,  is  not  true — is  indeed  the  very  reverse  of  true — is 
notoriously  false.  Did  the  Gentiles  generally  "  love  God  with 
all  their  heart,  and  soul,  and  strength,  and  mind,  and  did  they 
love  their  neighbour  as  themselves  ? "  You  have  the  answer 
to  this  question  in  the  end  of  the  previous  chapter.  And  even 
with  regard  to  such  rare  exceptions  as  Socrates,  with  what 
large  limitations  must  we  use  the  words  before  we  can  say  that 
even  they  did  the  things  contained  in  the  law,  in  the  sense  of 
performing  the  actions  it  prescribes  1  Besides,  what  bearing 
would  such  a  statement,  even  supposing  it  to  be  true,  have  on 
the  proof,  that  they  who  have  not  the  law  shall  perish  with- 
out law.  The  truth  is,  the  phrase  '  to  do  the  things  of  the 
law^  which  our  translators  have  unwarrantably  rendered  to 
"  do  the  things  contained  in  the  law,"  describes  not  the  yielding 
of  obedience  to  the  law,  but  the  performing  of  the  functions  of 
the  law.^  The  proper  business  of  law  is  to  say,  "  This  is  right, 
that  is  wrong — you  ought  to  do  this,  you  ought  not  to  do  that — • 
you  will  be  rewarded  if  you  do  this,  you  shall  be  punished  if 
you  do  that."  To  command,  to  forbid,  to  promise,  to  threaten 
—  these  are  "  the  things  of  the  law,"  or  "  the  work  of  the 
law,"  as  it  is  in  verse  15.  The  apostle's  assertion  is  this, — 
an  assertion  exactly  accordant  with  truth,  and  directly  bear- 
incj  on  his  arirument, — '  The  Gentiles  who  ha\e  no  written 

*  Aristot.  Rhet.,  1,  15,  7,  has  ov  yeco  ttoiu  ro  sp-yov  to  tov  v6y,ov,  does  not 
do  the  office  of  the  law.  It  seems  a  phrase  similar  to  ■uoiuv  to.  ~ov  TrctrfiOi, 
to  act  the  part  of  a  father.  '■  to  'ip-yov  tou  voy-ov,  non  est  id  quod  lex  jubet, 
sed  id  quod  lex  facit.  Quid  facit  lex?  Jubet,  conviiicit,  damnat,  punit. 
IIocipsumfacitEthnicusquidam,simulacincipitadolescere." — Cappellus. 
An  able  defence,  by  Dr  W.  Teddie,  then  a  student,  of  this  mode  of  exe- 
gesis is  to  be  found  in  the  Christian  Monitor,  vol.  v.,  p.  485. 


SECT.  I.]  man's  need  OF  JUSTIFICATION.  17 

Divine    law,    perform  by  nature,   from   tlieir  very  constitu- 
tion,  to  themselves   and  each  other,   the    functions  of  such 
a  law.     They  make  a  distinction  between  right  and  WTi'ong, 
just  as  they  do  between  truth  and  falsehood.     They  cannot 
help  doing   so.     They  often   go  \vrong  by  mistaking  what 
is  right  and  what  is  wrong,  as  they  often  go  wrong  by  mis- 
taking what  is  true  and  what  is  false.     But  they  approve 
themselves  and  one  another  when  doing  what  they  think  right ; 
they  disapprove  themselves  and  one  another  when  they  do 
what  they  think  to  be  wrong ;  so  that,  though  they  have  no 
written  law,  they  act  the  part  of  a  law  to  themselves.     This 
capacity,   this  necessity  of  their  natm'e,   distinguishes  them 
from  brutes,  and  makes  them  the  subjects  of  Di\'ine  moral 
government.     In  this  way  they  show  "  that  the  work  of  the 
law" — not  the  work  required  by  the  law,  but  the  work  which 
the  law  does — is  "  written  in  their  hearts,"  enwoven  in  their 
constitution,  by  the  actings  of  the  power  we  call  conscience, 
which  is  a  constituent  part  of  human  nature.     It  is  just,  then, 
that  they  should  be  punished  for  doing  what  they  knew  to  be 
wrong,  or  might  have  known  to  be  wrong  ;  it  is  just  that  the}'- 
who  sinned  witliout  law  should  perish,  though  it  would  not  be 
just  to  punish  them  for  what,  in  consequence  of  their  not 
having  the  law,   they  could  not   have  known  to  be  wrong. 
The  Gentile  sinner,  as  well  as  the  Jewish  sinner,  is  justly 
condemned,  and  if  not  pardoned,  must,  ought,  and  will  be, 
punished — proportionally  punished.' 

The  charge  of  guilt  is  brought  home  to  the  Jew  with  great 
force  in  the  concluding  part  of  the  second  chapter,  from  the 
17th  verse  to  the  end  :  and  the  reftiges  of  lies,  in  which  he  was 
accustomed  to  seek  for  shelter,  are  swept  away  as  by  an  over- 
flowing flood  of  eloquent  argument.  Thus  the  fact,  on  which 
the  necessity  of  such  a  restorative  scheme  as  the  Divine  method 
of  justification  is  based,  is  established  as  to  the  race  of  man  in 
both  its  constituent  parts  ;  those  who  had  a  revelation,  and 
those  who  had  none — the  Jews  and  the  Gentiles. 

In  the  beginning  of  the  third  chapter,  the  apostle  shows  that 
what  he  has  said  is  in  no  way  inconsistent  with  the  fact,  that  the 

B 


18  DOCTRINAL.  [PART  II. 

Jews  possessed  great  advantages  above  the  Gentiles.  "  To 
tliem  were  committed  the  oracles  of  God."  ^  These  words  are 
commonly  supposed  to  mean, — '  They  were  made  the  dejiosi- 
tories  of  the  Divine  revelation/ — as  the  Psalmist  says,  "  He 
showeth  His  word  unto  Jacob :  His  statutes  and  His  judg- 
ments to  Israel.  He  hath  not  dealt  so  with  any  nation."^ 
This  was  no  doubt  a  great  distinguishing  privilege,  but  the 
course  of  the  apostle's  reasoning  seems  to  make  it  evident  that 
it  is  not  to  this  he  refers,  but  to  what  he  states  more  fidly  in 
other  words  in  chap.  ix.  3,  "  To  them  pertained  the  promises." 
"  With  them  were  established  the  oracles  of  God."  Peculiar 
promises  were  made  to  the  Jews  as  a  nation.  But  might  the 
Jewish  objector  say — If,  according  to  your  doctrine,  we  Jews 
are  all  under  the  condemning  sentence  of  God's  law  for  our 
unbelief  and  disobedience,  how  can  we  be  the  better  for  these 
promises  ?  And  must  not  God's  pledged  faith  or  faithfulness 
be  forfeited  ?  ®  No,  says  the  apostle,  God  will  fulfil  His  pro- 
mises to  them  to  whom  they  are  made.  He  will  show  Him- 
self true,  whoever  be  unfaithful.  The  unbeliever  may  well 
exclude  himself  from  the  enjoyment  of  the  promises,  but  there 
will  be  a  believing  Israel  to  whom  the  promises  will  be  per- 
formed.* This  is  illustrated,  at  great  length,  in  the  ninth 
chapter  of  the  epistle.  In  answer  to  the  suggestion,  that  the 
Jews  should  not  be  punished  because  their  unfaithfulness 
served  but  as  a  foil  to  set.  off  the  faithfulness  of  God,^  the 
apostle  answei's,  that,  on  the  same  principle,  that  might  be 
denied  which  the  Jews  held  very  fast,  to  wit,  that  God  would 
"judge,"  that  is,  condemn,  punish  "  the  world"  "^ — tlie  Gentiles  ; 
for  their  sins,  as  well  as  those  of  the  Jews,  woidd  be  over- 
ruled to  the  display  of  His  glory  and  the  attainment  of  His 
purposes  ;  and  that  this  principle,  followed  out  to  its  fair  con- 
sequences, leads  to  the  monstrously  absurd  and  shockingly 
impious  conclusion — "  Let  us  do  evil  that  good  may  come." " 
While  the  apostle  thus  athnits  that  Jews  were  more  highly 

1  Chap.  iii.  1,  2.  *  Pgalm  cxlvii.  19,  20.  •'  Ver.  3. 

••  Ver.  4.  "^  Ver.  5.  "  Ver.  6. 

'  Ver.  7,  8. 


SECT.  I.]  M^VN'S  need  OF  JUSTIFICATION.  19 

privileged  than  Gentiles,  he  holds,  that  in  reference  to  the 
great  question  of  justification  before  God,  the  former  were  "  in 
no  wise  better"  than  the  latter.^  And  he  might  well  do  so  ; 
for  he  had,  in  the  two  preceding  chapters,  clearly  "  proved 
that  both  Jews  and  Gentiles  are  all  under  sin."  He  then 
clothes  in  language,  borrowed  fi'oni  a  great  variety  of  passages 
in  the  Old  Testament,  the  judgment  to  which  he  had  been 
conducted  in  reference  to  the  state  and  character  of  fallen 
man.  "  There  is  none  righteous,  no,  not  one  ;  there  is  none 
that  understandeth ;  there  is  none  that  seeketh  after  God. 
They  are  all  gone  out  of  the  way,  they  are  together  become 
unprofitable  ;  there  is  none  that  doeth  good,  no,  not  one.  Then- 
throat  is  an  open  sepulchre  :  with  their  tongues  have  they  used 
deceit :  the  poison  of  asps  is  under  their  lips  :  whose  mouth 
is  full  of  cui'sing  and  bitterness  :  their  feet  are  swift  to  shed 
blood.  Destruction  and  misery  are  in  their  ways  :  and  the 
way  of  peace  have  they  not  known.  There  is  no  fear  of  God 
before  their  eyes." "  The  language  of  these  passages  of  Scrip- 
ture, referring  most  of  them  to  certain  individuals,  in  various 
ages,  is  used  by  the  apostle,  as  a  man  speaking  under  the  in- 
spiration of  the  Holy  Ghost,  to  describe  the  true  spiritual  state 
of  the  fallen  race.  This  is  what  men,  left  to  themselves, 
unchanged  by  Divine  influence,  are  and  ever  have  been. 

On  the  general  princi})le  that  "  whatsoever  law  says,  it  says 
to  them  who  are  under  law,"  he  comes  to  the  conclusion  that 
"  the  whole  w^orld" — all  mankind,  must  have  a  verdict  of 
"  guilty  before  God  "  recorded  against  them.^  The  revealed 
law  proclaims,  "  Cursed  is  every  one  who  contniueth  not  in  all 
things  written  in  the  book  of  the  law  to  do  them ;"  and  the 
law  of  nature,  in  tlie  human  conscience,  proclaims,  '  He  who 
does  what  he  knows  to  be  wrong — he  who  does  not  what  he 
knows  to  be  right,  deserves  to  be  punished.'  No  man  under 
the  revealed  law  has  continued  in  all  things  written  in  the  book 
to  do  them.  No  man  under  the  natural  law  has  always  done 
what  he  knew  to  be  right,  always  avoided  what  he  knew  to  be 

^  Ver.  9.  *  Ver.  10-18.  ^  Ver.  19. 


20  DOCTRINAL.  [PART  II. 

wrong.  On  the  j)rinciples  of  the  revealed  law,  and  on  the 
principles  of  natural  law,  the  Jew  and  the  Gentile  are  equally 
brought  in  guilty  before  God,  and  are  equally  exposed  to  "  the 
wrath  of  God  which  is  revealed  from  heaven  against  all  un- 
godliness  and  unrighteousness  of  men,  who  hold  the  truth  in 
unrighteousness." 

Man,  every  man,  thus  is  condemned  and  needs  a  method  of 
justification.  His  relations  towards  God  are  out  of  order — 
they  are  full  of  danger — they  need  to  be  re-adjusted  in  order 
to  his  being  safe,  for  he  is  "  condemned,  and  the  wrath  of 
God  abides  on  him." 

But  may  not  man,  by  his  own  exertions,  be  restored  to  the 
Divine  favour,  which  he  undoubtedly  has  lost "?  May  he  not 
be  justified  "by  the  deeds  of  the  law?"  by  obedience  to  the 
law  which  he  has  violated  ?  The  thing,  says  the  apostle,  is  de- 
monstrably impossible — "  By  the  law  is  the  knowledge  of  sin."* 
'  The  law  proves  and  pronounces  man  to  be  a  sinner.'  How 
can  it  then  acquit  or  justify  him  ?  It  says,  Thou  deservest 
punishment,  how  then  can  it  say  thou  deservest  reward  ?  "  As 
many  as  are  of  the  works  of  the  law,"  who  seek  justification 
by  these  works,  "  are  under  the  curse ;  for  it  is  \\Titten,  Cursed 
is  eveiy  one  who  continueth  not  in  all  things  written  in  the 
book  of  the  law  to  do  them."^  The  state  of  the  sinner  is  one 
of  utter  moral  helplessness.  The  law  does  nothing — can  do 
nothing — in  reference  to  its  violator,  but  condemn  and  curse 
him.  Can  any  expectation  be  more  obviously  absurd  than 
that  that  law,  whatever  it  may  be  to  the  innocent  and  obedient, 
should  be  to  the  sinner  the  instrument  of  justification  ? 

"  No  hope  can  on  the  law  be  built 
Of  justifying  grace  ; 
The  law,  which  shows  the  sinner's  guilt, 
Condemns  him  to  his  face. 

"  Silent  let  Jew  and  Gentile  stand, 
Without  one  vaunting  word ; 
And,  humbled  low,  confess  their  guilt 
Before  heaven's  righteous  Lord." 

1  Ver.  20.  ^  Gal.  iii.  10. 


SECT.  I.]  MAN'8  need  OF  JUSTIFICATION.  21 

Such  is  tlie  substance  of  the  first  great  section  of  the  doc- 
trinal part  of  the  Epistle  to  the  Romans.  The  object  of  this 
section  is  plainly  to  show,  that  apart  from  "  the  righteousness 
of  God"  which  the  Gospel  reveals,  there  is  no  hope  for  man — 
none  for  the  race — none  for  the  individual.  No  human  being 
can  be  saved  in  consistency  with  the  Divine  justice,  on  the 
principles  of  violated  law.  Every  man  has  ^^o]ated  God's  law, 
every  man  deserves  punishment ;  and,  but  for  "  the  righteous- 
ness of  God  by  faith,"  every  man  must  be  punished.  Put  that 
out  of  view,  and  look  forward  to  "  the  day  of  the  revelation  of 
the  righteous  judgment  of  God."  The  whole  race  are  there. 
But  "  all  have  sinned,  all  have  lost  the  approbation  of  God," 
none  have  "  obeyed  the  truth,"  all  have  "  obeyed  unrighteous- 
ness." What,  then,  but  for  the  Divine  method  of  justification, 
must  have  awaited  the  whole  sinning  race  but  "  inchgnation 
and  wrath,"  "  wrath  to  the  uttermost,"  "  tribulation  and 
anguish,"  "  everlasting  destruction  fi'om  the  presence  of  the 
Lord  and  from  the  glory  of  His  power." 

Such,  then,  were  mankind  as  a  race — such  was  man,  as  an 
individual,  in  the  days  of  the  Apostle  Paul.  It  is  a  question 
of  deep  interest.  How  far  does  his  description  of  the  world,  and 
of  the  individual  men  of  the  first  century,  apply  to  the  world 
and  individual  men  of  the  nineteenth  ?  Except  so  far  as  "  the 
righteousness  of  God,"  the  Divine  method  of  justification, 
operating  through  the  Gospel  which  reveals  it,  has  directly  or 
indirectly  influenced  the  state  of  the  race  and  inchviduals,  we 
must  answer  to  the  question,  "  AAQiat,  then,  are  we  better  than 
they  ?  No,  in  no  wise."  Look  at  our  world.  Is  it  not  in 
open  rebellion  against  its  Maker?  Does  it  not  lie  enslaved 
under  the  wicked  one?  Fearful  as  were  the  impieties,  and 
impurities,  and  cruelties,  of  the  ancient  pagan  world,  would  it 
be  diflicult  to  find  parallels  to  the  foulest  of  them  in  the  pagan 
world  of  our  own  time  ?  Is  there  not  reason  to  fear  that  there 
is  as  much  idolatry  and  impurity  to  be  found  in  modern  Rome 
as  in  ancient  Rome  ?  ^Tiat  is  the  moral  character  of  the 
great  cities  of  the  most  civilized  countries  on  our  earth — of 
such  cities  as  Paris,  London,  New  York,  New  Orleans  ?    How 


22  DOCTRINAL.  [PART  IT. 

much  sliameless  vice  prevails  in  our  own  city  1  I  am  a 
Leliever  in  the  progress  of  liuraan  society.  I  beheve  that 
things  in  reference  to  our  race,  as  a  whole,  are  better,  aye, 
much  better,  than  they  were  in  the  days  of  the  Apostle  Paul, 
and  that  the  amelioration  is  to  be  traced  to  the  mediate  or 
immediate  influences  of  Christianity  ;  but  assuredly,  we  have 
abundant  evidence  that  the  wickedness  of  man  is  still  great 
upon  the  earth,  that  the  earth  is  still  corrupt  before  God, — 
that  the  earth  is  still  full  of  violence  ;  and  in  the  feet,  that 
fi-om  the  employment  of  the  best  means  of  improvement  for 
so  many  centuries,  results  so  inadequate  have  been  obtained, 
we  have  a  very  strong  proof  of  the  refractory  nature  of  the 
materials  to  Avhich  they  have  been  applied. 

The  state  of  the  world  would  be  altogether  hopeless,  in  a 
religious  and  moral  point  of  view,  were  it  not  for  that  Gospel 
which  reveals  and  applies  the  righteousness  of  God.  Just  in 
the  degree  in  which  that  Gospel  is  believed  among  men  wall 
there  be  moral  improvement.  The  believers  are  "  transformed 
by  the  renewing  of  their  minds ;"  and,  in  a  great  variety  of 
ways,  their  internal  change  operates  in  the  way  of  producing 
a  salutary  external  change  on  the  character  and  conduct  of 
those  Avho  do  not  believe.  It  is  Christianity,  chiefly,  that  has 
raised  our  nation  from  the  condition  of  painted  savages,  to  its 
heiiiht  of  civilisation  and  greatness.  The  world  will  never  be 
made  moral  but  by  being  made  Christian.  The  world  Avill 
never  be  cured  of  idolatry,  and  gross  impurity,  and  barbarous 
cruelty,  but  by  the  Gospel — that  "  mystery  which  was  kept 
secret  from  former  ages,  but  is  now  manifested — being  made 
known  by  the  Scriptures  of  the  prophets,  according  to  the 
commandment  of  the  everlasting  God,  to  all  nations  for  the 
obedience  of.foith."  That — that  alone — can  do  it.  Let  us  show 
that  we  are  not  ashamed  of  the  Gospel,  by  employing  it  for 
the  purpose  of  converting  the  world ;  for  it  alone  is  the  power 
of  God  to  salvation  to  every  one  that  believeth  :  for  therein  is 
a  revelation  of  the  Divine  method  of  justification  given  that 
it  may  be  believed — and  if  to  be  believed,  assuredly  that  it  may 
be  proclaimed  to  those  who  arc  ignorant  of  it. 


SECT.  I.]  man's  need  OF  JUSTIFICATION.  23 

And  as  to  the  individual  man  of  the  nineteenth  century,  is 
he  not  in  state  and  character  just  what  the  man  of  the  first 
century  was  ?  There  were  then,  as  there  are  now,  men  par- 
doned, and  purified,  washed,  sanctified,  justified  ; — there  were 
such  men  under  the  former  economy,  but  they  had  all  become 
so  by  the  "  righteousness  of  God," — a  system  which  came  into 
operation  immediately  on  the  fall  of  man.  AUwdio  have  been 
pardoned,  all  who  have  been  sanctified,  have  been  so  through 
the  great  sacrifice  on  which  this  method  of  justification  is  based, 
through  the  good  Spirit  whose  influence  it  secured,  and  through 
the  faith  of  the  truth  respectuig  the  saving  character  of  God 
manifested  in  these  two  inseparable  gifts.  Originally  they  were 
all  guilty  and  depraved,  "  chikh'en  of  wrath,"  slaves  of  sin, 
"  even  as  others."  And  is  it  not  still  true  that  every  man  is 
a  sinner — that  ever}'  man  has  A-iolated  God's  law,  and  incurred 
its  ciu'se,  and  by  depravity  utterly  unfitted  himself  for  com- 
munion with  God  in  holy  happiness.  Such  is  the  universal 
condition  of  man,  and  it  must  remain  his  j^erpetual  condition, 
but  for  "the  righteousness  of  God"  which  the  Gospel  reveals. 
Such  is  the  original  state  of  every  child  of  Adam.  Continuing 
in  this  state  he  is  lost,  utterly  lost,  lost  for  ever.  There  is  no 
deliverance  fi'om  this  state  but  through  "  the  righteousness  of 
God ;"  there  is  no  interest  in  the  pardoning,  justifying,  sancti- 
fying, saving  influences  of  "this  righteousness  of  God,"  but 
by  the  belief  of  the  truth  in  reference  to  it.  It  is  under  the 
new  economy  manifested  to  all,  but  it  takes  effect  only  on  all 
that  believe.  He  that  believeth  is  not  condemned  :  he  can 
never  come  into  condemnation.  He  that  believeth  not  is  con- 
demned already,  and  if  he  continues  an  unbeliever,  the  wrath 
of  God  must  abide  on  him.  It  is  an  unspeakable  privilege  to 
have  this  "righteousness  of  God"  revealed  to  us,  but  that 
privilege  will  produce  only  increased  guilt,  deeper  punishment, 
if  the  truth  revealed  is  not  by  faith  brought  into  the  mind 
and  made  influential  over  the  heart.  That  truth,  believed  by 
the  individual,  secures  the  salvation  of  the  soul.  That  truth, 
generally  embraced  by  the  world,  would  eflfect  that  regenera^ 
tion,  to  produce  which,  philosophy,  and  government,  and  civi- 
lisation, and  education,  have  so  long  laboured  in  vain. 


24  DOCTRINAL,  [PART  II. 


SECTION    II. 

THE  RIGHTEOUSNESS  OF  GOD,  OR,  THE  DIVINE  METHOD    OF 
JUSTIFICATION. 

CHAPTER  III.  21-CHAPTER  XI.  36. 

I  NOW  proceed  to  the  second  great  section  of  the  doctrinal 
part  of  the  Epistle,  which  may  receive  for  its  title — "  Of  the 
Divine  Method  of  Justification."  It  begins  at  the  21st  verse 
of  the  third  chapter,  and  ends  at  the  close  of  the  eleventh  ; 
and  resolves  itself  into  a  considerable  number  of  sub-sections. 
— The  first,  which  occupies  the  close  of  chapter  iii.,  from 
ver.  21,  may  be  entitled,  "  A  General  Account  of  the  Divine 
Method  of  Justification." — The  second  fills  the  fourth  chapter, 
and  may  be  entitled,  "  The  Testimony  of  the  Law  and  the 
Prophets  to  the  Divine  Method  of  Justification,  as  '  without 
Law,'  '  by  Faith' — '  the  Faith  of  Christ' — and  '  upon  all  them 
that  Believe.' " — The  third  section  is  contained  in  the  fifth 
chapter,  and  has  for  its  subject — "  The  Di-\ane  Method  of 
Justification  '  Free ' — '  by  God's  Grace ' — '  through  the  Re- 
demption that  is  in  Christ  Jesus.'  " — The  fom'th  occupies  the 
whole  of  the  sixth  and  seventh  chapters,  and  the  eighth  chap- 
ter down  to  the  17th  verse.  The  subject  is,  "  The  Bearing 
of  the  Divine  Method  of  Justification  on  the  Spiritual  Trans- 
formation of  Man." — The  fifth  section  fills  the  remaining 
part  of  the  eighth  chapter,  and  may  be  entitled  —  "The 
Consistency  of  the  Sufferings  of  the  present  time,  to  which 
Believers  are  Exposed,  with  the  Keality  and  Permanence 
of  the  Blessings  secured  to  them  by  the  Divine  JNIethod  of 
Justification." — The  sixth  and  last  of  these  sub-divisions  has 
for  its  subject,  "  The  Relations  of  Mankind,  viewed  as  divided 
into  Jews  and  Gentiles,  to  the  ISIanifested  DiAino  ^Method  of 
Justification,"  and  occupies  the  whole  of  the  ninth,  tenth,  and 
eleventh  chajiters.  We  proceed  to  the  examination  of  these 
in  their  order. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  25 

§  1.  ^  General  Account  of  the  Divine  Method  of  Justification. 

Chapter  hi.  21-31. — "  But  now  the  righteousness  of  God  without  the 
law  is  manifested,  being  witnessed  by  the  law  and  the  prophets ;  even 
the  righteousness  of  God,  which  is  by  faith  of  Jesus  Christ  unto  all  and 
upon  all  them  that  believe :  for  there  is  no  difference :  for  all  have  sinned, 
and  come  short  of  the  glory  of  God:  being  justified  freely  by  His  grace, 
through  the  redemption  that  is  in  Christ  Jesus ;  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith  in  His  blood,  to  declare  His  righteous- 
ness for  the  remission  of  sins  that  are  past,  through  the  forbearance  of 
God  ;  to  declare,  I  say,  at  this  time  His  righteousness ;  that  He  might  be 
just,  and  the  justifier  of  him  which  believeth  in  Jesus.  Where  is  boasting 
then  ?  It  is  excluded.  By  what  law?  of  works?  Nay  ;  but  by  the  law 
of  faith.  Therefore  we  conclude,  that  a  man  is  justified  by  faith  without 
the  deeds  of  the  law.  Is  He  the  God  of  the  Jews  only?  is  He  not  also  of 
the  Gentiles  ?  Yes,  of  the  Gentiles  also  :  seeing  it  is  one  God  which 
shall  justify  the  circumcision  by  faith,  and  uncircumcision  through  faith. 
Do  we  then  make  void  the  law  through  faith  ?  God  forbid  :  yea,  we 
establish  the  law." 

It  were  unreasonable  to  expect,  in  an  epistolar}'^  composi- 
tion, the  formal  method  of  a  professedly  regular  treatise ;  yet, 
in  this  first  sub-section,  we  shall  find  almost  all  the  topics 
brought  forward  which  are  discussed  at  large  in  the  sequel, 
and  brought  forward,  too,  in  nearly  the  same  order  in  which 
they  are  there  discussed.  These  eleven  verses  bear,  to  the 
remaining  part  of  the  section,  a  relation  very  similar  to  that 
which  the  laying  doAvn  of  the  method  does  to  the  body  of  a 
treatise,  or  the  stating  the  leading  divisions  and  sub-divisions, 
the  heads  and  particulars,  as  they  are  called,  does  to  the  rest 
of  a  pulpit  discourse.  The  leading  features  of  the  Divine 
method  of  justification,  as  here  sketched,  are  these  : — (1.)  It 
is  "  without  the  law"^ — apart  from  law — not  by  law  ;  (2.)  It 
is  "  mtnessed  by  the  law  and  the  prophets  ;"^  (3.)  It  is  "  by 
the  faith  of  Jesus  Christ;"^  (4.)  It  is  now  "  manifested  to 
all;"'*  (5.)  It  takes  effect  "  on  all  them  that  believe;"^  (G.) 
It  treats  all  mankind  as  on  the  same  level  in  reference  to  it ;  ^ 
(7.)  In  reference  to  man,  its   character  is  gratuitousness;' 

^  Ver.  21.  2  Ver.  21.  «  Ver.  22.  *  Ver.  22,  23. 

*  Ver.  22.  ^  Ver.  22.  "  Ver.  24. 


26  DOCTRINAL.  [PAET  II. 

(8.)  In  reference  to  God,  its  character  is  graciousness  ;^  (9.) 
It  is  "through  the  redemption  that  is  in  Christ  Jesus ;"^  and 
this  its  most  characteristic  feature  is  strikingly  exhibited  in 
that  view  of  His  propitiatory  sacrifice,  contained  in  the  Gospel, 
which  shows  how,  both  in  the  times  that  are  past  and  in  the 
times  that  now  are,  the  claims  of  justice  were  reconciled  with 
the  exercise  of  mercy,  and  how  God  is  the  just  God,  while 
He  justifies  him  that  believeth  in  Jesus.^  From  these  general 
views  of  the  Di\ane  method  of  justification,  the  apostle  con- 
cludes— (1.)  That  this  Divine  method  of  justification  excludes 
all  boasting  ;*  (2.)  That  a  saving  interest  in  it  can  be  obtained 
by  believing — hy  believing  without  the  works  of  the  law — 
and  can  only  be  thus  obtained  ;^  (3.)  That  it  is  equally  neces- 
sary and  equally  sufficient  for  all  men,  whether  they  be  Jews 
or  Gentiles  ;  ^  and  (4.)  That,  far  from  making  void  the  law, 
without  which — apart  from  which — it  is,  it  establishes  it/ 

He  who  understands  these  statements — Avho  attaches  a  clear 
and  just  idea  to  each  of  these  descriptions — will  have  a  distinct, 
and,  so  far  as  it  goes,  accurate  view  of  the  DiWne  method  of 
justification  ;  and  wall  be  prepared  for  proceeding  with  ad^an- 
tage  to  the  apostle's  more  extended  illustrations.  Such  a 
clear  apprehension  of  the  elementary  principles  of  the  doc- 
trine of  Christian  justification,  is  far  ft'om  being  so  common 
as  might  be  imagined.  !Many  su})pose  they  have  it,  who  are 
lamentably  destitute  of  it.  Let  us  take  care  that  we  possess 
it.  Much  that  is  deficient  and  wrong  in  inward  experience 
and  in  practical  conduct  among  professors  of  Christianity,  is 
to  be  traced  to  imperfect  and  mistaken  views  on  this  subject. 
I  will  endeavour  in  the  seqiiel,  in  as  plain  and  fcAV  words  as 
I  can  select,  to  express  to  you  what  appears  to  me  the  apostle's 
meaning  in  these  propositions  ;  and  we  will  find,  I  am  per- 
suaded, that  they  are  not  expressions,  as  some  may  be  apt  to 
consider  them,  merely  of  nice  dialectical  distinctions,  but 
statements  of  truths  which  have  a  vital  connection  w  ith  men's 
becoming  truly  holy  and  happy — truths  stated  in  the  form  best 

^  Ver.  24.  ^  Ver.  24.  »  Ver.  25,  26.  ^  Ver.  27. 

•^  Ver.  28.  *"'  Ver.  29,  .SO.  ^  Ver.  .SI. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  27 

fitted  to  remove  the  mistakes,  which  men  are  naturally  dis- 
posed to  fall  into  with  regard  to  the  method  of  justification, 
and  which,  if  persisted  in  and  acted  on,  will  assuredly  be 
fatal  to  their  highest  interests. 

Statement  1.   The  Divine  Metliod  of  Justification  is  ^^  with- 
out the  LaioT 

The  first  thing  the  apostle  says,  in  reference  to  "  the  righte- 
ousness of  God,"  or  the  Divine  method  of  justification,  is,  that 
it  is  "  without  the  law,"^  or  rather  "  without  law ;"  the  apostle 
not  referring  merely  to  the  law  of  Moses,  but  to  law  in  gene- 
ral— to  the  prmciple  of  all  laAV,  human  and  di"\ane  :  "  the  man 
that  doeth  the  thino;s  contained  in  a  law  shall  live  in  them — 
by  them."  This  is  not  the  principle  of  the  Divine  method  of 
justifying  sinful  men.  It  is  the  principle  of  the  method  of 
the  justification  of  holy  angels ;  it  was  the  principle  of  the 
method  by  which  man,  continuing  innocent  and  obedient, 
would  have  been  justified.  But  the  Divine  method  of  justifi- 
cation for  sinners  is  "  without  law" — i.e.  it  stands  apart  fi'om 
law ;  it  is  founded  on  other  principles ;  it  is  characterized  by 
different  qualities.  \Yhen  ovu'  Lord  says,  that  without  Him 
His  disciples  can  do  nothing,^  He  means  that,  separate  fi*om 
Him,  they  can  do  nothing.  In  like  manner,  -when  the  apostle 
says,  the  Divine  method  of  jvistification  is  "  without  law,"  he 
means  that  it  is  something  quite  distinct  and  difi^erent  fi'om 
law.  It  is  not,  like  law,  the  offspring  of  equity,  it  is  the  off- 
spring of  sovereign  grace ;  and  all  its  details  are  in  beautifiil 
harmony  with  its  origin  and  corresponding  nature.  It  indeed 
"  magnifies  law  and  makes  it  honourable;"^  it  does  not  make 
it  void,  but  establishes  it.  But,  as  a  method  of  justification, 
it  stands  apart  from  it.  It  could  not  have  answered  its  pm'- 
pose  otherwise.  Law  is,  in  its  nature,  fitted  to  be  the  prin- 
ciple of  the  justification  of  the  innocent  and  obedient.  It  has 
served  its  purpose  in  the  case  of  the  elect  angels  ;  it  would 
have  served  its  pm-pose  in  the  case  of  innocent  and  obedient 

'  X''>ph  vrjiA.ov.  ^  John  XV.  5.     x^p'^S  s^ov. 

3  Isa.  xlii.  21. 


28  DOCTRIXAL.  [part  II. 

man.  But  law,  as  a  method  of  justification  for  sinners,  has 
become  "  weak  through  the  flesh."  Man's  guilt  and  depravity 
make  it,  in  the  nature  of  things,  impossible  that  the  law  should 
be  the  means  of  his  justification  and  final  happiness.  It  can 
do  nothing,  with  regard  to  him,  but  pronounce  condemnation 
and  secure  punishment.  No  modification  of  law  would  serve 
the  purpose  of  justifying  the  sinner.  Indeed,  the  law  of  God, 
all  perfect,  does  not  admit  of  being  modified.  Every  attempt 
to  do  so,  instead  of  establishing  the  law  or  saving  the  sinner, 
dishonours  the  law,  and  deludes  and  destroys  the  sinner. 
Yet  all  the  mistaken  notions  of  the  Divine  method  of  justifi- 
cation are  just  modifications  of  the  method  of  justification  by 
law.  All  who  do  not,  in  an  enlightened  faith  of  the  truth, 
submit  to  the  righteousness  of  God — God's  method  of  justifi- 
cation— all  who  have  any  concern  about  being  justified,  in 
going  about  to  establish  their  own  methods  of  justification, 
however  various  in  their  details,  "  seek  justification,  as  it 
were,  by  the  works  of  the  law:"^  hence  the  importance  of 
our  clearly  and  fully  apprehending  the  meaning  of  the  apostle's 
assertion,  that  the  Divine  method  of  justification  is  '  apart  from 
law ;'  that  in  its  principle  and  in  its  details,  it  is  altogether 
different  from  legal  justification. 

We  can  conceive  of  a  method  of  justification  in  which  the 
obedience  of  the  individual  is,  strictly  speaking,  the  ground 
of  obtaining  the  Divine  favour, — the  Divine  favour  being 
the  stipulated  reward,  his  obedience  the  stipulated  work :  or 
we  may  conceive  of  a  method  of  justification,  in  which  the 
ground  of  justification  is  something  else  than  the  man's  own 
obedience — say  the  obedience  mito  death  of  the  incarnate 
Son  ;  but  the  means  by  which  the  indi\idual  obtains  a  personal 
interest  in  it,  is  his  own  obedience,  his  doing  some  stipulated 
work  in  order  to  his  having  the  advantage  of  that  ground  of 
justification.  In  neither  of  these  cases  would  the  method  of 
justification  be  "  without  law."  Noav,  in  both  these  respects 
the  Divine  method  of  justification  is  "without  law"— apart  from 

'  lloni.  ix.  32. 


SECT.  II. J     THE  DIVINE  METHOD  OF  JUSTIFICATION.  29 

law.  Neither  its  ground  nor  its  means  are  legal.  According 
to  the  Divine  method  of  justification,  obedience  is  neither  the 
ground  nor  the  means  of  justification.  Nothing  can  be  plainer 
than  the  apostle's  words,  in  ver.  28  of  this  chapter,  "  A  man 
is  justified  without  the  deeds  of  the  law;"  except,  perhaps, 
his  words  in  Gal.  ii.  16,  "A  man  is  not  justified  by  the  works 
of  the  law." 

Obedience  is  not,  cannot  be,  the  ground  of  the  sinner's  jus- 
tification. If  obedience  be  the  ground  of  the  sinner's  justifi- 
cation, it  must  either  be  perfect,  or  imperfect  but  sincere, 
obedience. — Perfect  obedience  to  the  Divine  law  cannot  be 
the  ground  of  the  sinner's  justification,  for  two  reasons — (1.) 
There  is  no  such  thing  to  be  found  among  men.  There  is 
not,  there  never  was,  there  never  will  be,  such  a  just  mere 
man  as  doeth  good  and  sinneth  not ;  not  that  even  perfect 
obedience  is  a  physical  impossibility,  but  men,  who  are  in  the 
flesh,  cannot  please  God  in  anything,  far  less  in  everything ; 
and  (2.)  Though  such  obedience  existed  for  the  future,  in  the 
case  of  the  sinner,  it  could  not  be  the  ground  of  justification, 
for  he  is  condemned  abeady.  Such  obedience  may  prevent 
further  condemnation,  but  it  cannot  procm'e  immunity  from 
punishment  deserved  for  previous  offences. — Imperfect  but 
sincere  obedience  cannot  be  the  ground  of  the  sinner's  jus- 
tification, for  two  reasons  also — (1.)  From  its  imperfection, 
that  is,  its  mixture  with  sin,  it  is  unfit  for  this  purpose  ;  and 
(2.)  No  man  but  a  justified  man — a  man  already  in  favour 
with  God — can  yield  really  sincere  obedience  to  God — that 
is,  obedience  rising  out  of  cordial  esteem  and  love  of  the  Divine 
character  and  law. 

Obedience  can  as  little  be  the  means  as  the  gi^ound  of  the 
sinner's  justification.  Perfect  obedience  cannot ;  for,  as  we 
have  seen,  there  is  no  such  thing  to  be  found  among  men. 
Sincere  but  imperfect  obedience  cannot;  for  we  have  seen 
that  there  is  no  sincere  obedience  but  among  the  justified. 
Nothing  can  be  the  means  of  obtaining  its  own  cause.  In 
all  the  extent  of  meaning,  then,  that  belongs  to  the  very 
comprehensive  phrase,  the   righteousness  of  God  is  "  with- 


30  DOCTRINAL.  [PART  II. 

out  laAv ;"    the  Divine  method  of  justification  stands  apart 
from  law. 

Statement  2.   Tlie  Divine  Method  of  Jmtification  is 
witnessed  hy  the  Law  and  the  Prophets. 

The  apostle's  second  statement,  in  reference  to  the  Divine 
method  of  justification,  is,  that  it  is  "  witnessed  by  the  law 
and  the  prophets."  The  Jews  used  to  call  the  five  books  'of 
Moses  "  the  law,"  and  the  other  inspired  books  of  theu*  canon 
"the  prophets;"  so  that  the  apostle's  assertion  is  that  the 
Divine  method  of  justification,  revealed  in  the  Gospel,  is 
"  witnessed"  in  the  Old  Testament  Scriptures.  Not  merely 
was  the  Gospel,  in  which  this  method  is  revealed,  "  promised 
afore  by  God's  prophets  in  the  Holy  Scriptures,"  ^  but  in  these 
Scriptures  a  testimony  is  given  respecting  this  "  righteousness 
of  God."  The  Divine  method  of  justification  had  been  in 
operation  since  after  the  fall  of  man ;  and  though,  to  a  great 
extent,  a  "  mystery " — a  concealed  thing,  till  He  came  who 
is  "  Jehovah  our  righteousness,"^  many  of  its  most  distinc- 
tive features  Avere  dimly  revealed ;  and,  in  comparing  these 
intimations  with  the  full  revelation,  we  cannot  help  seeing 
that  they  refer  to  the  same  Divine  economy  of  the  exercise  of 
grace  in  consistency  with  righteousness.  The  apostle  seems 
to  have  meant  something  more  than  that  some  account  of  the 
Divine  method  of  justification  is  to  be  found  in  the  Old  Tes- 
tament— he  appears  to  intimate  that  it  is  there  witnessed  to 
as  being  "  without  law  ;"  its  two  great  principles  being  to  be 
found  there,  to  wit,  that  the  ground  of  the  sinner's  justification 
is  not  his  own  doing  and  suff'ering,  but  the  doing  and  suffering 
of  another,  and  that  the  means  of  the  sinner's  justification  is 
not  working  but  believing.  The  first  of  these  principles  is  the 
A^ery  soul  of  the  whole  substitutionary  services  of  the  ^Mosaic 
law,  and  is  stated  in  as  plain  principles  by  the  Prophet  Isaiah 
as  by  any  of  the  evangelists  or  apostles.^  The  second  prin- 
ciple was  exemplified  in  the  case  of  Abraham,*  and  the  pas- 

'  Rom.  i.  2.  '  Jerem.  xxiii.  (\. 

3  Isa.  liii.  5,  6,  8,  10,  11,  12.  *  Gen.  xv.  G. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  31 

sage  quoted  at  the  19th  verse  of  the  first  chapter,  fi'om  the 
Prophet  Habakkuk,  shows  how  tlie  prophets  "  witnessed"  it. 

Statement  3.  The  Divine  Method  of  Justification  is  "  bi/ 
the  Faith  of  Christ.'" 

The  apostle's  third  statement  is,  that  the  Divine  method  of 
justification  is  "  by  the  faith  of  Christ."  "  The  faith  of  Christ" 
may,  according  to  the  usage  of  the  New  Testament,  signify 
either  "  the  truth  about  Christ  revealed  to  be  believed" — that 
is,  the  Gospel ;  or  "  the  belief  of  that  truth" — that  is,  the  faith 
of  the  GosjDel.  In  both  cases  the  Divine  method  of  justifica- 
tion is  "  by  the  faith  of  Christ."  It  is  by  the  Gospel  of  Christ, 
not  by  the  law  of  Moses,  that  this  method  of  justification 
gains  its  object ;  and  it  is  by  belie\ang  the  tnith  about  Christ, 
not  by  yielding  obedience  to  any  law,  that  the  sinner,  according 
to  this  method  of  justification,  is  justified.  The  latter  seems 
to  express  the  apostle's  precise  meaning  here,  for,  in  the  strictly 
parallel  passage  in  the  Epistle  to  the  Galatians,  chap.  ii.  16, 
"  the  faith  of  Jesus  Christ "  is  contrasted,  not  with  "  the  law," 
but  with  "  the  works  of  the  law."  We  consider  the  apostle, 
then,  as  here  saying,  '  According  to  the  Divine  method  of 
justification,  men  are  justified  by  believing  the  truth  respect- 
ing Jesus  Christ,  exhibited  in  the  Gospel  as  the  propitiation 
for  sin.'  When  he  says,  that  "  this  Divine  method  of  justifi- 
cation" is  thus  "  by  the  faith  of  Christ,"  he  by  no  means  in- 
tends, what  some  have  supposed  him  to  mean,  that,  in  this 
method,  faith  holds  the  same  place  as  obedience  does  m  the 
method  of  justification  by  law — that  the  sinner  is  justified  on 
the  ground  of  his  faith.  We  shall  have  an  opportunity  of 
showing,  by  and  by,  that  the  passage  on  w  Inch  this  lij^othesis 
chiefly  rests,  "  Faith  is  imputed  "  or  coiuited  "  for  righteous- 
ness,"' rightly  interpreted,  lays  no  foundation  for  any  such 
conclusion.  It  is  enough  at  present  to  remark,  that  "  faith," 
however  you  may  understand  the  word,  cannot  be  the  gromid 
on  which  God  justifies  the  sinner.    It  is  neither  perfect  obedi- 

1  Rom,  iv  5. 


32  DOCTRINAL.  [PART  II. 

ence,  nor  does  it  in  any  way  give  satisfaction  for  sin.  Viewed 
in  its  true  meaning  as,  tlie  counting  true  what  God  says,  on 
abundant  evidence  that  God  says  it,  it  obviously  can  have  no 
merit ;  viewed  as  equivalent  to  reliance  on  the  work  of  Christ, 
it  is  an  entire  relinquishment  of  reliance  on  itself,  or  anything 
else ;  and,  viewed  as  the  seminal  principle  and  substance  of 
obedience,  justification  by  faith  would  become  but  another  form 
of  that  justification  bylaw,  which  we  have  sho^vn  to  be  utterly 
foreign  to  the  genius  of  that  Divine  method  that  stands  apart 
from  law.  What  the  apostle  states  here,  and  so  often  and  so 
plainly  elsewhere,  is,  that  the  faith  of  the  truth  about  Christ 
is  the  only  and  the  certain  way  in  which  an  individual  sinner 
can  realize  for  himself  the  benefits  of  this  Divine  method  of 
justification  ;  that  we  are  justified  by  faith — only  by  faith  ; 
that,  as  our  Lord  says,  "  He  that  believeth  not  is  condemned, 
and  the  wrath  of  God  abideth  on  him."  "  He  that  believeth 
is  not  condemned;  he  shall  not  come  into  condemnation."' 
Thus  faith,  while  not  the  ground,  is  the  means,  the  only 
means,  of  the  sinner's  justification. 

In  thus  making  the  faith  of  the  truth  about  Christ  the  only 
link  for  connecting  the  sinner  with  the  ground  of  justification, 
which  the  Di\'ine  method  of  justification  furnishes,  we  have  a 
striking  display  of  the  manifold  wisdom  of  God.  (1.)  Such  an 
arrangement  agrees  with  the  gratuitous  character  of  the  economy. 
Its  being  by  faith  shows  that  it  is  of  grace.  What  credit  can 
any  sane  man  take  to  himself  for  believing  well-accredited 
truth?  (2.)  It  corresponds  with,  and  illustrates  the  generosity  of 
the  Divine  character.  Its  language  is,  '  Trust  me,  and  your  ex- 
pectations, however  high,  will  be  svirpassed.  Refuse  to  trust  me, 
after  the  manifestation  I  have  given  of  my  chsposition  to  for- 
give and  bless,  and  I  cannot  bestow  on  you  my  favour.'  (3.)  The 
faith  which  is  the  means  of  justification,  is  the  instrument  of 
sanctification ;  and,  (4.)  There  does  not  appear  to  be  any  other 
conceivable  way  of  putting  a  being  like  man  in  possession  of 
the  blessings  of  a  justified  state,  a  peaceful  conscience,  and 
a  holy  heart. 

1  Jolin  iii.  18,  3G  ;  v.  24. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  33 

Statement  4.  77!^  Divine  Meiliod  of  Justification  is  "  now 
manifested  to  all" 

The  fourth  statement  of  the  apostle  is,  that  the  Divine 
method  of  justification  is  "noio  manifested  to  all."^ — The  Divine 
method  of  justification,  originating  in  the  eternal  purpose  of 
mercy,  came  into  operation  as  soon  as  it  was  required,  imme- 
diately after  the  fall  of  man ;  and  its  exercise  was,  from  its 
natm'e  and  object,  accompanied  with  a  partial  revelation. 
That  revelation  became  more  extensive  and  distinct  as  ages 
moved  on.  The  testimonies  of  the  law  are  more  obscm'e  than 
the  testimonies  of  the  prophets.  The  revelation  was  confined 
to  a  comparatively  small  part  of  mankind — the  original  revela- 
tion to  Adam  and  Noah  being  soon  lost,  or  so  corrupted  as  to 
become  equivalent  to  no  revelation — and,  after  the  call  of 
Abraham,  the  revelations  being  in  a  great  measure  limited  to 
his  descendants  in  the  line  of  Isaac  and  Jacob.  But  "now," — 
now  that  the  Messiah  is  come  in  the  person  of  Jesus  Christ, 
the  incarnate  Son  of  God — the  Divine  method  of  justification 
is  manifested  to  all.  The  method  is  "  manifested,"  made  evi- 
dent, by  the  great  events  having  taken  place  on  which  the 
Divine  method  of  justification  is  founded.  Not  in  a  figm-e,  but 
in  reality  has  been  oifered  up  the  great  sacrifice  of  expiation, 
on  which  all  human  justification  rests  ;  and  the  whole  of  the 
facts  in  reference  to  this  event  and  its  design,  and  the  man- 
ner in  which  it  is  to  accomplish  this  design,  have  been  made 
the  subject  of  a  plain  revelation,  which  may  be  translated  into 
all  languages,  and  carried  into  all  nations ;  and  those  into 
whose  hands  it  is  come  are  charged,  not  only  to  keep  it  care- 
fully and  to  transmit  it  to  their  children  pure  and  entire,  as 
the  Jews  were,  with  regard  "  to  the  law  and  the  prophets,"  but 
to  use  every  suitable  means  for  its  becoming  universally  known. 
The  Gospel,  in  which  it  is  contained,  is  to  be  preached  to  every 
nation  under  heaven  ;  and  "  by  the  commandment  of  the  Ever- 
lasting God,"  the  "  mystery,  which  was  hid  from  former  ages 

'  otKxiodvuvi  .^EoS  7rt^civepuro>,i,  ver.  21  ;  li;  -xcivTUi,  ver.    22. 

C 


34  DOCTRINAL.  [PART  II. 

and  generations,"  is  to  be  "  made  known  among  all  nations 
for  the  obedience  of  faith."  ^ 


Statement  5.  The  Divine  MetJwd  of  Justification  takes  efect 
"  upon  all  that  believe." 

The  fifth  statement  made  by  the  apostle  is,  that  this  Divine 
method  of  justification  is  "  on  all  them  that  believe" — i.e.  it 
takes  effect  not  on  all  to  whom  it  is  addressed  or  made  known, 
not  on  any  of  them,  unless  they  believe  it. — This  rises  out  of 
its  nature,  as  a  method  of  justification  by  believing — a  method 
suited  to  man's  rational  nature.  It  does  not  work  like  a 
charm.  No  man  is  jvistified  by  merely  having  in  his  posses- 
sion the  Bible  in  which  this  method  is  revealed.  No  man 
is  justified  by  it,  by  being  only  a  hearer  of  the  Gospel  in 
which  it  is  set  forth.  But  every  man  who  believes  the  reve- 
lation about  it,  is  personally  interested  in  the  benefits  it 
conveys.  It  takes  effect  on  every  believer.  It  cannot  take 
effect  on  the  unbeliever ;  and  it  cannot  but  take  effect  on  the 
believer.  The  Jew  with  the  law  cannot  be  justified  unless 
he  believes.  The  Gentile  without  the  law,  if  he  believes, 
is  justified.  All  believers  shall — none  but  believers  can — 
be  justified  by  this  "  righteousness  of  God." 

Statement  6.   The  Divine  Method  of  Justijication  treats 
all  Men  as  on  a  level. 

The  sixth  statement  by  the  apostle  is,  that  this  Divine 
method  of  justification  treats  all  its  subjects,  as  on  a  level. 
"  There  is  no  difference  ;  for  all  liave  sinned,  and  come  short 
of  the  glory  of  God." — This  does  not  deny  that  there  may  be, 
that  there  are  differences — great  differences  among  men,  even 
among  believers.  It  merely  states  that,  in  reference  to  jus- 
tification, there  is  no  difference.  This  Divine  economy  takes 
no  notice  of  the  artificial  distributions  of  men,  nor  even  of  their 
comparative  moral  distinctions.  It  relates  to  man  the  sinner. 
'  Rom.  xvi.  26,  26. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  35 

Its  direct  object  is  to  deliver  from  guilt ;  and  though  all  are  not 
equally  guilty,  in  the  sense  of  having  committed  the  same 
number  of  crimes  of  the  same  heinousness  and  afforavation — 

Co 

there  is  a  great  difference  here — yet  all  are  guilty ;  all  are  con- 
demned, though  not  to  the  same  measure  of  punishment,  yet 
to  such  a  measiu'e  of  punishment  as  to  them  will  be  perdition — 
hopeless  perdition,  if  the  sentence  is  not  repealed.  "  They 
have  all  sinned — they  have  all  come  short  of  the  glory,"  ^  the 
approbation  "  of  God."  ^  They  have  all  violated  the  law — 
they  have  all  incurred  its  penalty — they  are  all,  what  to 
rational  creatures  is  the  most  dreadful  of  all  evils,  the  ob- 
jects of  the  judicial  displeasm-e  and  the  moral  disapprobation 
of  God.  This  method  of  justification  deals  with  men  not  as 
Jews  or  Gentiles,  not  as  possessing  or  being  destitute  of  a 
Divine  revelation,  not  as  being  comparatively  harmless  or 
enormously  wicked — but  as  m^en,  as  shiners.  All  need  it, 
equally  need  it,  for  they  must  perish  ^dthout  it ;  and  it  is 
equally  suitable,  equally  fitted  to  be  efficacious  to  all — the 
Gentile  as  well  as  the  Jew — the  chief  sinner  as  w^ell  as  the 
man  not  far  from  the  kingdom  of  God. 

Statement  7.  In  reference  to  Man,  the  character  of  the  Divine 
Method  of  Justification  is  gratuitousness. 

The  seventh  statement  is  that  in  reference  to  man,  the  cha- 
racter of  this  Divine  method  of  justification  is  gratuitousness. 
Those  who  are  justified  by  it  are  justified  "fi'eely." — Nothing 
like  an  equivalent  is  required,  or  can,  if  offered,  be  accepted 
in  the  case  of  this  justification.  Forgiveness  and  acceptance 
under  this  economy  are  the  "gift  of  God."  There  is — there 
can  be  no  cause  of  justification  in  the  sinner.  The  blessings 
conferred  are,  in  no  sense,  nor  degree,  for  value  received  or  to 
be  received.  Man  cannot  be  profitable  to  God,  as  man  may 
be  to  man. 

'  Luke  xiv.  10  ;  John  v.  41,  44,  xii.  43  ;  Rom.  v.  2,  vi.  4  ;  2  Cor.  vi. 
8;  1  Thes.  ii.  ti.  2  Ver.  23. 


36  DOCTRINAL.  [PART  II. 

Statement  8.  In  reference  to  God,  the  Character  of  the  Divine 
Method  of  Justification  is  Graciousness. 

The  next — the  eighth  statement  is  of  a  kindred  signification, 
yet  still  bears  a  very  important,  distinct  meaning.  In  refe- 
rence to  Godj  the  character  of  the  Divine  method  of  justifica- 
tion is  gracious  sovereignty.  They  who  are  justified  by  it  are 
"justified  by  God's  grace."  ^ — The  blessings  conferred,  and  the 
method  of  conferring  them,  originated  in  self-moved  sovereign 
benignity.  They  could  not  originate  in  anything  else.  Inte- 
rest was  out  of  the  question.  His  glory  and  happiness  are, 
like  Himself,  eternal  and  independent.  Justice  demanded  any 
thing  but  men's  justification.  They  deserved  punishment; 
they  never  could  deserve  any  thing  else.  To  the  questions, 
Why  is  there  a  Divine  method  of  justification  for  sinning  men 
rather  than  for  sinning  angels  ? — Why  are  any  of  the  fallen 
race  justified  ? — A'Vliy  is  there  a  plan  of  justification  revealed 
to  all,  and  taking  effect  on  all  that  believe '? — the  only  answer 
is,  It  is  "  according  to  the  good  pleastu'e  of  His  will,"  ^  "  which 
He  purposed  in  Himself"^ — "  the  riches  of  His  grace."  *  He 
has  mercy,  because  He  wills  to  have  mercy ;  He  has  compas- 
sion, because  He  wills  to  have  compassion.  ^ — These  two  state- 
ments are,  as  we  have  remarked,  closely  connected,  yet  still 
distinct.  In  the  first  the  apostle  looks  to  the  recipient  of  justi- 
fication, and  says.  It  is  "free" — there  is  no  cause  of  it  in  man. 
In  the  second  he  looks  to  the  author  and  bestower  of  justifica- 
tion, and  he  says,  It  is  "  by  God's  grace" — there  is  no  cause 
of  it  in  God  but  sovereign  kindness. 

Statement  9.  The  Divine  Method  of  Justification  is  "  Through 
the  Redemption  that  is  in  Christ  Jesus. 

The  ninth  statement  by  the  apostle  is,  that  this  method  of  jus- 
tification is  "through  the  redenq^tion  that  is  in  Christ  Jesus." — 
Kedemption,  which  properly  signifies  deliverance  by  the  pay- 

1  Ver.  24.  *  Eph.  i.  5,  »  Eph.  i.  9. 

*  Eph.  i.  7.  ^  Rom.  ix.  15. 


SECT.  II.]  THE  DIVINE  METHOD  OP  JUSTIFICATION.  37 

ment  of  a  ransom,  is  sometimes  used  in  reference  to  the  deli- 
verance itself  thus  obtained  ;  at  other  times  to  the  act  of  deli- 
verance by  the  payment  of  the  ransom.    It  seems  here  used  in 
the  latter  sense ;  for  justification  is  not  so  much  throvgh  re- 
demption, in  the  former  sense,  as  a  part — the  fundamental  part 
of  it,  while  it  is  through  the  payment  of  the  ransom  that  the  jus- 
tification is  enjoyed  :  that  is  its  ground.    The  whole  method  of 
Divine  justification  is  fi'amed  with  a  reference  to  this  great 
fact.      Redemption,  in  the  sense  of  the  deliverance,  is  "  in 
Christ  Jesus,"  inasmuch  as  it  is  only  in  union  with  Him  that 
this  deliverance  can  be  enjoyed.     Redemption,  in  the  sense 
of  the  act  of  ransoming,  is  said  to  be  "in"  or  by  "Christ  Jesus," 
because  He  paid  the  ransom.      The  general  truth  taught  us 
is  that,  according  to  the  Divine  method  of  justification,  the 
ransom  paid  by  Jesus  Christ  is  the  ground  of  the  sinner's  jus- 
tification— is  that  which  makes  it  just  in  God  to  justify  the 
ungodly.     The  justification  which  the  righteousness  of  God 
brings  near  to  men,  is  not  mere  amnesty.     It  is  pardon  and 
acceptance  granted  in  consequence  of  something  havmg  taken 
place,  which  answers  all  the  demands  of  the  Divine  moral 
government,  as  well  as,  aye  infinitely  better  than,  the  infliction 
of  the  penalty  would  have  done.    That  something,  which  all 
created  wisdom  would  have  sought  for  in  vain,  is  found  in 
the  perfect  obedience  to  death  of  the  incarnate  Son  of  God 
— in  His  submitting  to  take  the  place  of  man,  and  expose 
Himself  to  those  evils  which  are  the  manifestation  of  the  dis- 
pleasure of  God  against  the  sin  of  man.     He  Himself,  in  His 
all-perfect  humanity — doing  and  suffering  all  that  the  righteous 
governor  held  necessary  for  the  vindication  of  His  holy  law 
fi'om  the  dishonour  done  to  it  by  the  sins  of  men,  till  on  the 
cross,  yielding  up  His  Spirit,  He  could  say,  "  It  is  finished," 
— was  the  ransom  that  laid  the  foundation  for  unlocking  the 
fetters  of  guilt  and  delivering  from  tlie  slavery  of  sin  and 
Satan. 

This  central  truth  of  Christianity  is  fm-ther  illustrated  in  the 
words  that  follow,  in  which  the  apostle  shows  that  the  mani- 
festation of  the  Divine  method  of  justification,  in  the  Gospel, 


38  DOCTRINAL.  [PART  11. 

is  effected  by  that  Gospel  setting  forth  Jesus  Christ  as  a 
propitiatory  sacrifice,  in  the  atoning,  expiatory  efficacy  of  which 
men  are  interested  by  beheving  :  this  wonderful  dispensation, 
lying  at  tlie  foundation  of  this  method  of  justification,  both  as  it 
was  exemplified,  before  the  offering  of  the  great  sacrifice,  by 
God,  in  the  exercise  of  "  forbearance,"  remitting  sins  for  which, 
as  yet,  there  had  been  made  no  atonement ;  and  as  it  is  exem- 
plified note,  under  the  new  economy,  in  His  being  and  apjjearing 
to  be  just  and  the  justifier  of  him  that  believeth  in  Jesiis — that 
Just  One  who  gave  Himself,  in  the  room  of  the  unjust,  a  ran- 
som— a  sacrifice  that  He  might  bring  them  to  God.  It  would 
require  more  space  than  our  plan  affords,  to  show,  by  a  minute 
analysis,  how  this  meaning  may  be  brought  out  of  the  24th, 
25th,  and  26th  verses.  I  would  only  remark,  that  I  consider 
"  the  righteousness  of  God,"  in  these  verses,  as  having  the 
meaning  Avhich  it  has  in  every  other  part  of  the  paragraph ;  and 
"  the  declaring"  of  that  righteousness  by  "  setting  forth"  Jesus 
Christ  "  a  propitiation  through  faith  in  His  blood,"  as  being 
equivalent  to  the  "  revelation  of  the  righteousness  of  God"  in 
the  Gospel,  in  chapter  i.  17,  and  the  "  manifestation  of  the 
righteousness  of  God  to  all,"  in  verses  21,  22,  of  this  chapter. 
To  some  it  may  appear  that  entire  gratuitousness  and 
sovereign  graciousness,  both  as  we  have  shown,  distinctive 
features  of  the  Divine  method  of  justification,  do  not  har- 
monize very  well  with  these  statements.  But,  if  oiir  plan 
admitted,  it  would  not  be  difficult  to  show  that  this  thought 
springs  from  misconception.  It  might  be  shown  (1.)  That, 
in  the  most  extensive  view  which  we  can  take  of  the  Divane 
government,  every  dispensation  is  an  act  of  justice  ;  and, 
therefore,  if  justice  and  grace  are  incompatible,  there  can  be 
no  such  thing  as  a  display  of  grace.  (2.)  That  it  docs  not  appear 
possible  that  a  sinner  should  be  justified  without  tlie  exercise 
of  grace,  whatever  compensation  might  be  made  for  his  sin. 
(3.)  That  what  is  an  act  of  justice  in  one  \'iew,  may  be  an  act  of 
grace  in  another.  The  same  Divine  dispensation  may  be  an  act 
of  justice  to  one  person,  and  an  act  of  grace  to  another ;  what  to 
him  who  paid  the  ransom  is  justice,  may  be  grace,  pure  grace,  to 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  39 

him  for  whom  it  Tva«  paid.  (4.)  That  Avhen  a  person  voluntarily 
contracts  an  obligation,  by  the  promise  to  bestow  a  blessing 
which  he  was  in  no  way  bound  to  confer,  the  bestowal  of  that 
benefit — while  the  discharge  of  an  obligation  on  the  part  of 
him  who  confers  it — is  not  less  an  act  of  bounty  to  the  per- 
son who  receives  it,  than  if  the  obligation  to  give  had  never 
been  contracted  by  the  promise  to  give.  (5.)  Finally, 
that  the  person  who  paid  the  ransom  being  "  God  manifest  in 
flesh,"  there  is — there  can  be,  no  claim  of  right  for  the  justifi- 
cation of  the  sinner,  extrinsic  of  the  Divinity. 

From  these  nine  propositions  respecting  the  Divine  method 
of  justification,  the  apostle  di'aws  four  conclusions,  with 
which  he  shuts  up  this  bird's-eye  view  of  the  subject,  before 
he  enters  on  the  illustration  of  its  various  parts  and  bearings. 

Conclusion  1.   That  the  Divine  Method  of  Justijication 
excludes  boasting. 

The  first  of  these  conclusions  is,  that  this  Divine  method  of 
justification  excludes  boasting.  "  Where  is  boasting,  then  ? 
It  is  excluded.  By  what  law  ?  By  the  law  of  works  ?  Nay, 
but  by  the  law  of  faith."  ^ — It  is  quite  plain  that  the  method  of 
justification  excludes  all  boasting  on  the  part  of  those  who  are 
intei'ested  in  it.  Justification  is  a  free  gift,  originating  in 
sovereign  favoiu*.  The  person  who  enjoys  it  cannot  boast  of 
himself,  for  he  is  a  mere  recipient ;  he  cannot  boast  over 
those  who  along  with  him  enjoy  it,  for  it  is  equally  unde- 
served in  every  case ;  he  cannot  boast  over  those  who  do 
not  enjoy  it,  for  what  was  He  better  than  they?  Who  made 
them  to  differ  ?  The  apostle  especially  fixes  the  mind  on  the  • 
fact  that  the  Divine  method  of  justification  being  a  law  of  justi- 
fication not  by  works,  but  by  faith,  leads  to  this  result — the 
exclusion  of  boasting.  The  fall  expression  is  found  in  chapter 
ix.  31,  "law  of  righteousness"  or  law  of  justification.  How 
does  the  Divine  method  of  justification  exclude  boasting?     It 

^  Ver.  21. 


40  DOCTRINAL.  [PART  II. 

does  so  because  it  is  a  law  or  method  of  justification  by  faith. 
If  it  had  been  a  law  or  method  of  justification  by  works,  it  would 
not  have  done  so.  If  the  condition  of  justification  had  been 
some  work,  it  matters  not  what,  he  who  had  done  it  might  boast 
of  having  done  it — he  might  compare  himself  with  others 
who  also  had  done  it,  and  please  himself  with  the  thought 
that  he  had  done  it  better  than  they ;  he  might  compare 
himself  Avith  those  who  had  not  done  it,  and  plume  himself 
on  his  superiority  to  them.  But  all  this  boasting  is  excluded. 
In  believing  plain  truth,  accompanied  with  sufficient  evidence, 
he  has  received  a  gift.  That  is  the  whole  matter.  "V^^at  is 
there  to  glory  of  in  this  ? 

Conclusion  2.  That  an  interest  in  the  Divine  Method  of 
Justijication  can  he  obtained  hy  Faith  loithout  the  Works  of 
the  Law,  and  can  onhj  he  thus  obtained. 

The  second  conclusion  is,  that  a  saving  interest  in  this  Divine 
method  of  justification  can  be  obtained  by  believing  without 
the  works  of  the  law.  "  Therefore  we  conclude,"  or  we  judge 
then  "  that  a  man  is  justified  by  faith  without  the  works  of 
the  law."  ^ — Without  believing  the  truth  respecting  Christ  and 
the  way  of  salvation  through  Ilim,  a  man  cannot  be  justified. 
No  ceremonial  atonement,  no  external  privilege,  no  act  of 
obedience,  singly  or  combined,  can  restore  a  sinner  to  the  en- 
joyment of  the  Divine  favour.  The  man  who  does  really 
believe  the  true  Gospel,  shall  be,  is  justified — "justified  from  all 
things" — however  numerous,  however  aggravated  his  sins.  And 
this,  without  the  Avorks  of  the  law.  We  can  suppose  what, 
indeed,  some  men  calling  themselves  Christian  ministers  do,  in 
substance,  teach — that  God,  having  in  view  the  justification  of 
man  as  a  gratuitous  gift  on  the  ground  of  Christ's  merits,  might 
still  have  suspended  the  grant  on  the  performance  of  a  certain 
measure  of  obedience  to  the  law.  The  righteousness  of  God 
might  have  been  on  all  who  discovered  a  teachable  dispo- 
sition, and  who,  to  a  certain  extent,  kept   the  law  of  God. 

1  Ver.  27. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  41 

But  this  is  not  "the  righteousness  of  God;"  this  is  not  the 
Divine  method  of  justification.  It  is  "  to  him  that  worketh 
not  but  believeth  that  righteousness  is  imputed" — to  him 
alone.^ 

Conclusion  3.  That  the  Divine  Method  of  Justification  is 
equally  necessary,  equally  suitable,  equally  sufiicient  for  all 
Men,  ichether  Jews  or  Gentiles. 

The  third  conclusion  is,  that  it  is  equally  necessary  and 
equally  sufficient  for  all  men,  whether  they  be  Jews  or  Gentiles. 
— Is  the  God  who  is  revealed  in  this  method  of  justification, 
the  peculiar  exclusive  property  of  the  Jews  %  ^  Plad  it  been  a 
method  of  justification  by  circumcision,  or  keeping  the  law  of 
Moses,  that  might  have  been  the  case.  But  it  is  a  method  of 
justification  by  faith,  something  that  men,  as  men,  are  capable 
of — something  which  nothing  can  supply  the  place  of  in  this 
method  of  justification.  There  is  but  one  God  and  one  method 
of  justification  ;  and  it  equally  suits,  and  is  equally  effectual  in, 
Jews  and  Gentiles.  God  "justifies  the  circumcision  hy  faith, 
and  the  uncircumcision  through  faith."  ^  The  distinction  thus 
marked  may  be  made  plainer  to  an  English  reader  thus : — 
He  justifies  the  Jew  not  as  a  Jew,  but  as  a  believer ;  and  as  to 
the  Gentile,  He  will  not  exclude  him  fi'om  justification  because 
he  is  a  Gentile;  let  him  believe,  and,  like  the  believing 
Jew",  he  will  be  equally  "justified  freely  by  God's  grace, 
through  the  redemption  that  is  in  Clirist  Jesus."  If  the 
Jew  is  justified,  it  is  not  because  he  is  a  Jew,  but  a  believing 
man  ;  and  if  the  Gentile  remains  in  condemnation,  it  is 
not  because  he  is  a  Gentile,  but  because  he  is  an  unbeliev- 
ing man. 

Conclusion  4.  Tlie  Divine  Method  of  Justification  does  not 
mahe  void,  hut  establishes  the  Law. 

The  fourth  and  last  conclusion  is,  that  this  Divine  method  of 
justification,  far  from  making  void  the  law,  apart  from  which 

1  Rom.  iv.  5.  2  Ver.  29.  '  Ver.  30. 


42  ,  DOCTRINAL.  [PART  II. 

it  stands  on  its  own  peculiar  basis,  establishes  the  law.  In  the 
all-perfect  righteousness  of  Jesus  Christ,  it  secures  honour  to 
the  law,  both  in  its  precepts  and  sanctions,  such  as  it  never 
could  have  obtained  in  any  other  way ;  and  in  its  effects  on 
the  justified  person,  it  secures  from  hiin  a  kind  and  extent  of 
obedience  that  could  not  otherwise  have  been  obtained.  As 
the  apostle  afterwards  says — "  God  sending  his  Son  in  the 
likeness  of  sinful  flesh,  and  for  sin" — that  is,  a  sacrifice  for  sin 
has  done  what  the  law  could  not  do,  because  it  was  weak 
through  the  flesh,  "  has  condemned  sin  in  the  flesh ;  so  that 
"  the  righteousness  of  the  law," — the  requirements  of  the  law, 
"  are  fulfilled  in  us  who  walk  not  after  the  flesh  but  after  the 
spirit." '  Such  is  the  general  ^dew  which  the  apostle  gives 
of  "  the  righteousness  of  God  " — the  Di^dne  method  of  jus- 
tification. 

Now,  this  is  not  a  piece  of  abstract  speculation.  It  is 
a  statement  of  indubitable,  because  Heaven-revealed,  facts. 
It  is  a  statement  of  facts  in  which  every  one  of  us  has  the 
deepest  personal  interest.  Every  one  of  us  needs  to  be 
restored  to  God's  favour,  for  eveiy  one  of  us  has  forfeited  it. 
If  not  thus  restored,  the  consequence  must  be  utter  ruin — 
hopeless  perdition ;  for  what  else,  what  less  can  be  the 
meanino;  of  "  God's  wrath  to  the  uttermost  abidincr"  on  a 
human  being  1  We  ma}/  be  restored  to  the  Divine  favour. 
This  is  the  method  of  restoration — the  only  method  of  resto- 
ration. They  who  have  not  yet  availed  themselves  of  it 
have  no  time  to  lose.  It  secures  the  interests  of  eternity, 
but  it  is  only  in  time  we  can  secure  an  interest  in  it. 
There  is  no  Divine  method  of  justification  for  condemned 
men  in  the  future  state,  any  more  than  for  condemned 
angels.  By  this  method  of  justification,  the  boon  must, 
according  to  its  nature  and  ours,  be  received  as  a  gift 
in  the  belief  of  the  truth  in  I'eference  to  it.  He  who  at- 
tempts to  gain  it  in  any  other  way  will  not  only  lose  it, 
but  add  to  his  guilt,  deepen  his  perdition.     "  The  plea  of 

'  Kdin.  viii.  4. 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  43 

works,"  in  eveiy  form,  either  as  the  ground  or  the  means  of 
justification, — 

"  The  plea  of  works,  as  arrogant  and  vain, 
Heaven  turns  from  with  abhorrence  and  disdain  ; 
Not  more  aflronted  by  avowed  neglect. 
Than  by  the  mere  dissembler's  feigned  respect. 
What  is  all  righteousness  that  men  devise  ? 
What  but  a  sordid  bargain  for  the  skies  ? 
But  Christ  as  soon  would  abdicate  His  own, 
As  stoop  from  Heaven  to  sell  the  proud  a  throne." 

"  Accept  it  only  and  the  boon  is  yours  : 
And  sure  it  is  as  kind  to  smile  and  give, 
As,  with  a  frown,  to  say — '  Do  this  and  live.' 
Love  is  not  pedlar's  trump'ry,  bought  and  sold  : 
God  will  give  freely  or  He  will  withhold. 
He  stipulates  indeed,  but  merely  this — 
That  man  will  freely  take  an  unbought  bliss — 
Will  trust  Him  for  a  faithful  generous  part, 
Nor  set  a  price  upon  a  willing  heart."  ^ 

The  whole  of  the  Divine  method  of  justification,  in  its  own 
nature  and  in  its  intended  influence,  is  contained  in  these 
words — "  Freely  ye  receive,  freely  give." 

Let  those  who  have  in  the  faith  of  the  truth  submitted  to 
"  the  righteousness  of  God,"  who  have  embraced  cordially  the 
Divine  method  of  justification,  avail  themselves  of  all  its  advan- 
tages, and  carefully  regard  the  obligations  which  grow  out  of  it. 
What  do  they  owe  to  Him  in  whose  grace  the  whole  wonder- 
ous  plan  originates,  and  to  Him  who,  by  giving  Himself  to  be 
the  propitiation  for  our  sins,  opened  a  way  for  this  grace  to 
reign  through  righteousness  to  their  eternal  life.  How  should 
they  value  for  themselves  that  record,  by  the  faith  of  which 
they  obtain  and  retain  all  the  blessings  of  this  Divine  method  ? 
and  how  should  they  labour  to  communicate  it  to  others,  by 
whom  the  Divine  method  of  justification  is  equally  needed,  for 

'  Cowper. 


44  DOCTRINAL.  [PART  II. 

whom  it  is  equally  suited,  and  who  can  be  interested  in  it  only 
by  knowing  and  beheving  the  truth?  Knowing  that  "all 
things  are  of  God"  in  this  method  of  justification,  and  that 
"  of  God  arc  they  in  Christ  righteousness" — "  the  righteousness 
of  God  in  Him" — let  them  learn  not  to  glory  in  His  presence, 
or  if  they  glory,  to  glory  only  in  the  Lord ;  and,  finally,  let 
them  see  that  they  possess,  in  ever  increasing  measure,  the  only 
satisfactory  evidence  of  personal  interest  in  this  Divine  method 
of  justification,  in  the  law  being  established  as  to  its  gi'eat  object 
in  their  experience,  in  its  righteousness  being  fulfilled,  in 
their  walking  not  after  the  flesh  but  after  the  spirit.  Jus- 
tification is  not  sanctification,  but  the  one  cannot  exist  without 
the  other.  Where  there  is  justification,  there  is,  there  must 
be,  sanctification. 

I  conclude  these  illustrations  with  a  serious  question.  Ex- 
posed as  we  all  are  to  the  righteous  displeasm'e  of  Almighty 
God — that  wrath,  the  power  whereof  not  man  nor  angel  knows 
— where  have  we  souo;ht — where  have  we  found  a  refuo-e  ? 
That  refuge  must  be  "  a  righteousness " — a  justification. 
There  are  many  refuges  of  lies ;  there  is  but  one  secure  re- 
fuge. There  are  many  methods  of  justification  ;  there  is 
but  one  Divine,  and  therefore  efficacious,  method  of  justifi- 
cation. Abraham,  David,  Isaiah,  Paul,  sought  and  found 
shelter  there.  It  is  "  the  everlastin<T  riohteousness"  Avhich 
Messiah  the  Prince  has  brought  in.^  It  is  brought  near  even 
to  "  the  stout-hearted,  far  fi'om  rigliteousness."  ^  And  the 
worst  of  them  in  the  belief  of  the  truth  may  say,  *  It  is  for  me 
— "  Surely  in  the  Lord  have  I  righteousness  and  strength  ;"  ' 
and  if  he  does  so  in  good  earnest,  "  In  the  Lord  he  shall  be 
justified,  and  in  the  Lord  shall  he  glory." ^  Happy  they 
who  have  submitted  to  this  righteousness,  who  "  have  this 
righteousness,  not  of  the  law,  but  by  the  fiiith  of  Christ,  the 
righteousness  of  God  which  is  by  faith."  *  — "  Lift  up  your 
eyes  to  the  heavens  and  look  upon  the  earth  beneath,  for  the 
heavens  shall  vanish  away  like  smoke,  and  tlie  earth  shall 

'  Dan.  ix.  24.  2  ig.  xlvi.  12.         "  Is   xlv.  24.  25.         ••  Phil.  iii.  9. 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  45 

wax  old  like  a  garment,  and  they  that  dwell  therein  shall  die 
in  like  manner — the  moth  shall  eat  them  like  a  garment,  and 
the  worm  shall  eat  them  like  wool ;  but  my  salvation  shall  be  for 
ever,  and  my  righteousness  shall  not  be  abolished — my  right- 
eousness shall  be  for  ever,  and  my  salvation  from  generation 
to  generation."  ^ 

To  quote  the  judicious  Hooker — an  appellation  appropriate, 
at  least,  in  this  instance — "  Oh,  that  om'  hearts  were  stretched 
out  as  tents,  and  the  eyes  of  our  understanding  were  as  bright 
as  the  sun,  that  we  might  thoroughly  know  the  riches  of  the 
glorious  inheritance  of  saints,  and  what  is  the  exceeding 
greatness  of  His  power  towards  us  -sA-hom  He  accepteth  as  pure 
and  holy  through  our  believing  !  Oh,  that  the  Spirit  of  the 
Lord  would  give  this  doctrine  entrance  into  the  stony  and 
hard  heart  which  followeth  the  law  of  righteousness,  but  can- 
not attain  to  the  righteousness  of  the  law;  who  therefore 
stumble  at  Christ,  are  bruised,  shivered  to  pieces  as  a  ship 
that  has  run  itself  upon  a  rock !  Oh,  that  God  would 
cast  down  the  eyes  of  the  proud,  and  humble  the  souls  of 
the  high-minded,  that  they  might  at  length  abhor  the  gar- 
ments of  their  own  flesh,  that  cannot  hide  then'  nakedness, 
and  put  on  the  faith  of  Christ,  as  he  did  put  it  on  who 
said,  '  Doubtless,  I  think  all  things  but  loss  for  the  excellent 
knowledge'  sake  of  Christ  Jesus  my  Lord,  for  whom  I  have 
counted  all  things  loss,  and  do  judge  them  to  be  dung  that 
I  may  win  Christ  and  be  found  in  Him,  not  having  mine 
own  righteousness,  Avhich  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  even  the  righteousness  wliich 
is  of  God  through  faith ! '  Oh,  that  God  would  open 
the  ark  of  mercy  wherein  this  doctrine  lieth,  and  set  it 
wide  before  the  eyes  of  poor  afflicted  consciences,  which 
fly  up  and  down  on  the  water  of  their  affliction,  and  can 
see  nothing  but  only  the  deluge  of  their  sins,  wherein 
there  is  no  place  to  rest  their  feet!  The  God  of  pity 
and  compassion  give  you  all   strength  and  courage,  every 

1  Is.  li.  6,  8. 


46  DOCTRINAL.  [PAKT  II. 

day,  and  eveiy  hour,  and  every  moment,  to  build  and  "  edify 
yourselves"  in  this  most  pui'e  and  "  holy  faith."  ^ 


§  2.  The  Divine  Method  of  Justification,  as  "  without  Laio,''^ 
"  iy  Faith,^^  "  the  Faith  of  Christ" — "  witnessed  by  the  Law 
and  the  Prophets." 

Chaptek  IV. — "  What  shall  we  then  say  that  Abraham  our  father,  as 
pertaining  to  the  flesh,  hath  found  ?  For  if  Abraham  were  justified  by 
works,  he  hath  whereof  to  glory,  but  not  before  God.  For  what  saith 
the  scripture  ?  Abraham  believed  God,  and  it  was  counted  unto  him  for 
righteousness.  Now  to  him  that  worketh  is  the  reward  not  reckoned 
of  grace,  but  of  debt.  But  to  him  that  worketh  not,  but  believeth  on 
Him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteousness. 
Even  as  David  also  describeth  the  blessedness  of  the  man,  unto  whom 
God  imputeth  righteousness  without  works,  saying,  Blessed  are  they  whose 
iniquities  are  forgiven,  and  whose  sins  are  covered.  Blessed  is  the  man 
to  whom  the  Lord  will  not  impute  sin.  Cometh  this  blessedness  then 
upon  the  circumcision  only,  or  upon  the  uncircumcision  also?  for  we  say 
that  faith  was  reckoned  to  Abraham  for  righteousness.  How  was  it  then 
reckoned  ?  when  he  was  in  circumcision,  or  in  uncircumcision  ?  Not  in 
circumcision,  but  in  uncircumcision.  And  he  received  the  sign  of  circum- 
cision, a  seal  of  the  righteousness  of  the  faith  which  he  had  yet  being 
uncircumcised :  that  he  might  be  the  father  of  all  them  that  believe, 
though  they  be  not  circumcised ;  that  righteousness  might  be  imputed 
unto  them  also  :  and  the  father  of  circumcision  to  them  who  are  not  of 
the  circumcision  only,  but  who  also  walk  in  the  steps  of  that  faith  of  our 
father  Abraham,  which  he  had  being  yet  uncircumcised.  For  the  pro- 
mise, that  he  should  be  the  heir  of  the  world,  was  not  to  Abraham,  or  to 
his  seed,  through  the  law,  but  through  the  righteousness  of  faith.  For 
if  they  which  are  of  the  law  be  heirs,  faith  is  made  void,  and  the  promise 
made  of  none  effect.  Because  the  law  worketh  wrath  :  for  where  no  law 
is,  there  is  no  transgression.  Therefore  it  is  of  faith,  that  it  might  be  by 
grace ;  to  the  end  the  promise  might  be  sure  to  all  the  seed  :  not  to  that 
only  which  is  of  the  law,  but  to  that  also  which  is  of  tlie  faith  of  Abra- 
ham, who  is  the  father  of  us  all  (as  it  is  written,  I  have  made  thee  a 
father  of  many  nations),  before  Him  whom  he  believed,  even  God,  who 
quickeneth  the  dead,  and  calleth  those  things  which  be  not  as  though  they 

'  Ser.  H.  on  Jude  17-21,  §  28,  Works,  Hanburv's  Edition,  vol.  iii., 
p.  495. 


SECT.  II.J  THE  DIVINE  METHOD  OF  JUSTIFICATIOIST.  47 

were :  who  agaiust  hope  believed  in  hope,  that  he  might  become  the 
father  of  many  nations,  according  to  that  which  was  spoken,  So  shall  thy 
seed  be.  And  being  not  weak  in  faith,  he  considered  not  his  own  body 
now  dead,  when  he  Avas  about  an  hundred  years  old,  neither  yet  the  dead- 
ness  of  Sarah's  womb :  he  staggered  not  at  the  promise  of  God  through 
unbelief;  but  was  strong  in  faith,  giving  glory  to  God  ;  and  being  fully 
persuaded  that  what  He  had  promised  He  was  able  also  to  perform.  And 
therefore  it  was  imputed  to  him  for  righteousness.  Now,  it  was  not 
written  for  his  sake  alone,  that  it  was  imputed  to  him  ;  but  for  us  also, 
to  whom  it  shall  be  imputed,  if  we  believe  on  Him  that  raised  up  Jesus 
our  Lord  from  the  dead ;  who  was  delivered  for  our  offences,  and  was 
raised  again  for  our  justification." 

I  proceed  now  to  the  second  sub-section,  under  the  head, 
"  Of  the  righteousness  of  God."  It  occupies  the  whole  of  the 
fourth  chapter,  and  may  receive  for  its  title,  "  The  Divine 
Method  of  Justification,  as  '  without  Law,'  '  by  Faith,'  '  the 
faith  of  Christ,'  and  '  upon  all  them  that  Believe,*  '  witnessed 
by  the  Law  and  the  Prophets  ;'  or,  "  The  Testimony  of  the 
Law  and  the  Prophets  in  reference  to  the  Divine  Method  of 
Justification,  as  '  without  Law,'  '  by  Faith,'  '  the  faith  of 
Christ,'  and  'upon  all  them  that  Believe.'" 

The  first  testimony  which  the  apostle  adduces  to  the  Divine 
method  of  justification,  as  "  Avithout  law,"  "  by  faith," 
^'  upon  all  them  that  believe,"  is  taken  from  "  the  Law" — that 
is,  fi'om  the  Pentateuch,  and  from  the  first  book  in  it,  and  con- 
sists of  the  history  of  the  manner  in  which  Abraham,  the 
friend  of  God,  the  head  on  earth  of  the  holy  family — '  the 
sons  of  God,'  as  contradistinguished  fi'om  the  ungodly,  '  the 
sons  of  men ' — the  pattern  of  the  manner  in  which  God  deals 
with  all  the  members  of  the  household,  was  justified.  The 
form  in  which  the  apostle  presents  his  argument  is  pecuhar, 
b^it  it  will  bear  close  examination,  and  will  be  found  a  wide- 
reaching,  and  a  thoroughly  conclusive  one.  It  is  as  if  he  had 
said,  '  Let  us  appeal  to  Abraham,  and  see  how  he  was  justi- 
fied ;  for,  that  he  was  justified — that  he  was  an  object  of  the 
special  favom'  of  God — there  can  be  no  doubt.  What,  then, 
shall  we  say  of  Abraham,  our  father — the  father  of  all  the 
people  of  God — as  to  justification  1     Shall  we  say  that  he 


48  DOCTRINAL.  [PART  II. 

"obtained"^  that  justification  which,  without  doubt,  he  pos- 
sessed— shall  we  say  that  he  obtained  this  "  as  pertaining  to 
the  flesh  ?"^  Did  he  derive  it  from  anything  external  ?  Did 
he  obtain  it  through  circumcision,  or  through  animal  sacrifice, 
or  through  any  outward  privilege  or  service  ?  In  other  words, 
shall  we  say  that  he  was  "justified  by  works?"  If  he  had" 
been  justified  by  works,  he  would  have  had  wdiereof  he  might 
glory.  He  would  have  found  in  himself  something  that  laid 
a  foundation  of  self-exultation,  as  having  distinguished  him 
from  others,  who  were  not  justified,  as  a  fit  object  of  the  Dinne 
special  favour ;  for,  as  the  apostle  said,  in  the  close  of  the  last 
section,  the  law  of  works — the  method  of  justification  by  works 
— does  not  exclude,  it  leaves  room  for  boasting.^  But  Abra- 
ham had  nothing  to  glory  of  before  God,  and,  therefore,  could 
not  be  justified  by  works.*  So  says  the  apostle.  But  where 
is  his  proof?  It  js  not  far  to  seek.  "  Abraham  hath  not 
whereof  to  glory  before  God."  For  what  saith  the  Scripture  ? 
"  Abraham  believed  God,  and  it  was  comited  to  him  for 
righteousness."  ^  The  Scriptm-e  represents  Abraham  as  justi- 
fied by  believing  ;  and  this  representation  proves  at  once  that 
justification  is  by  faith,  and  is  without  the  law.  The  passage 
quoted  by  the  apostle  here,  and  elsewhere,  is  to  be  found  in 
the  6th  verse  of  the  fifteenth  chapter  of  Genesis. 

The  first  thing  we  must  do  here  is  to  inqviire  into  the 
meaning  of  these  words,  and  then  to  evolve  the  apostle's  argu- 
ment based  on  them.  It  is  the  more  necessaiy  to  inquire 
into  their  meaning,  that  they  have  been  often  misunder- 
stood. One  class  of  interpreters  have  supposed  the  inspired 
historian  to  say — '  Abraham  believed  God ;  he  did  not  disre- 
gard His  communications ;  he  listened  to  Him,  and  showed 
a  disposition  to  credit  what  He  said  to  him,  and  do  what  He 
bade  him ;    and  God,  instead  of  requiring  from  Abraham, 


1  Cliap.  xi.  7. 

^  Chap.  iv.  1.     The  phrase,  "  according  to  tlic  flesh,"  is  connected,  not 
with  "  our  father,"  but  with  "  found." 

3  Chap.  iii.  27.  "  Vcr.  2.  *  Ver.  3. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  49 

who,  no  doubt,  was  a  sinner,  atonement  for  the  past,  and  per- 
fect obedience  for  the  future,  balanced  the  account  by  setting 
down  this  faith,  this  beheving,  as  if  it  had  been  the  righteous- 
ness, the  satisfaction  and  obecUence,  which  the  law  demanded, 
and  treated  him  accordingly.'  Others,  seeing  that  this  makes 
faith  void,  turns  promise  into  law,  faith  into  works,  and  dii'ectly 
opposes  what  the  apostle  is  establishing,  have  held  that  the 
historian's  narrative  is  this — '  Abraham  believed  God ;  he 
trusted  in  God  that  the  great  promise  made  to  him  respecting 
"  a  seed  " — "  the  seed  of  the  woman  who  was  to  bruise  the 
head  of  the  serpent" — "  a  seed  in  whom  all  the  nations  of  the 
earth  were  to  be  blessed  " — would  be  fulfilled  ;  and  God  im- 
puted— reckoned — to  him  the  righteousness  of  this  glorious 
person  who  was  the  object  of  his  faith,  that  is,  the  holiness  of 
His  human  nature,  His  obedient  life,  and  His  expiatory  death, 
for  his  righteousness,  on  the  ground  of  which  he  was  justified. 
This  is,  no  doubt,  substantially  sound  doctrine,  but  it  is  not 
correct  interpretation  ;  there  is  no  way  of  fairly  bringing  these 
thoughts  out  of  these  words,  which  refer,  not  to  the  ground, 
but  to  the  7neans,  of  justification. 

AVTiat,  then,  is  then-  meaning  ?  So  far  as  I  can  see,  it  is 
this  :  Abraham  beheved  what  God  revealed  to  him — he  counted 
it  true,  and  he  counted  it  true  just  because  God  had  revealed 
it  to  him.  That  is  the  plain  meaning  of  "  Abraham  believed 
God."  So  far  all  is  clear  enough.  But  what  was  it  that  God 
reckoned  or  imputed  to  Abraham  ?  what  is  meant  by  God's 
reckoning  it  to  him  ?  and  what  by  God's  reckoning  it  to  him 
"  for  righteousness  *? "  Now,  to  the  first  question  I  think  there 
can  be  only  one  answer.  It  was  Abraham's  believing  that  was 
reckoned  to  him.  It  seems  quite  unnatural  to  say  that  the 
object  of  his  faith  was  reckoned  to  him,  whether  by  that  object 
you  mean  the  Divine  testimony  or  the  subject  of  the  Divine 
testimony.  But  what  are  w^e  to  make  of  the  expression, 
'  God  reckoned  Abraham's  faith  or  believing  to  him?'  Li 
the  Hebrew  language,  when  a  mental  act  is  said  to  be 
reckoned  to  a  person,  the  meaning  is,  the  person  is  reckoned 
to  have  exercised  it ;  if  an  action  is  reckoned  to  him,  the  mean- 

D 


50  DOCTRINAL.  [PART  IT. 

ing  13,  he  is  reckoned  to  have  performed  it ;  if  a  privilege  is 
reckoned  to  him,  he  is  reckoned  to  possess  it.  If  sin  is 
reckoned  to  a  man,  the  meaning  is,  he  is  reckoned  a  sinner ; 
if  righteousness  or  justification  is  reckoned  to  him,  he  is 
reckoned  to  be  righteous  or  justified  ;  if  faith  or  beheving 
is  reckoned  to  a  man,  he  is  reckoned  a  behever.  Faith  was 
reckoned  to  Abraham  plainly  by  God, — i.e.  '  God  reckoned 
Abraham  a  believer :'  and  so  He  well  might ;  for  He  saw  his 
heart,  and  knew  that  he  not  only  professed  faith,  but  pos- 
sessed it. 

It  only  remains  to  find  out  what  '  reckoning  Abraham  a 
behever  for  righteousness '  means.  The  expression  is  literally, 
'  unto  righteousness  ;'^  or,  according  to  the  ordinary  meaning 
of  that  word  in  the  epistle,  unto  justification.  "  Unto  justifi- 
cation" is  just  equivalent  to,  '  so  that  he  was  justified.'  That 
is  plainly  the  meaning  of  the  phrase  in  chapter  x.  10,  "  With 
the  heart  man  believeth  unto  righteousness,"  or  justification 
— believeth  so  as  to  be  justified  ;  in  other  words,  is  justified 
through  believing. 

The  inspired  narrative  of  Abraham's  justification  thus  con- 
sists of  three  parts,  or,  taking  in  wdiat  is  necessarily  implied, 
of  four  2')arts  : — (1.)  God  made  a  revelation  to  Abraham; 
(2.)  Abraham  believed  that  revelation  ;  (3.)  God  reckoned 
Abraham  to  be,  what  he  was,  a  believer ;  and  (4.)  Reckoning 
him  a  believer.  He  justified  him.  The  ground  of  justification 
is  not  here  before  the  apostle's  mind.  It  comes  forward  pro- 
minently enough  afterwards.  All  that  he  has  in  view  just  now 
is,  to  prove  that  the  Divine  method  of  justification,  as  exhibited 
in  the  case  of  Abraham,  was  "  without  law,"  and  "  by  faith." 
And  how  does  he  prove  this  ?  You  have  his  proof  in  the 
4th  and  5th  verses.  The  gist  of  the  argument  mav  be  given 
in  a  very  few  words, — '  The  language  of  this  narrative  does 
not  at  all  suit  the  case  of  a  man  justified  by  law ;  it  exactly 
suits  the  case  of  a  man  justified  simply  by  believing.'  "  To 
him  that  worketh  is  the  reward  reckoned  not  of  grace,  but  of 

'    f/V  oiKXioavi/Yiv, 


SECT.  IT.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  51 

debt."  ^  When  a  man  receives  a  stipulated  reward  for  a  piece 
of  stipulated  labour,  he  has  got  no  favour,  he  has  got  what 
he  worked  for.  Had  this  been  Abraham's  case — had  he  done 
something  in  order  to  obtain  the  Divine  favour — the  record 
of  his  justification  woidd  have  been  couched  in  other  terms. 
It  would  have  been — '  Abraham  obeyed  in  leaving  Chaldea 
at  the  command  of  the  Lord,  or  in  offering  up  his  son  Isaac, 
or  in  submitting  to  circumcision  ;  and  his  obedience  was 
reckoned  to  him,  and  thus  he  was  justified.'  On  the  other 
hand,  the  language  of  the  narrative  exactly  suits  the  case  of 
a  man  who,  in  the  belief  of  the  truth,  receives  justification 
as  a  fi'ee  gift.  The  man  is  ?<wgodly — undeserving  of  God's 
favour ;  he  does  not  perform  a  service  to  buy  back  the  Divine 
favour ;  he  believes  a  declaration  of  God,  indicating  kind 
regard  to  him  ;  and,  reckoned  by  God  a  believer — for  he  is 
one — he  is  treated  by  Him  as  if  he  were  a  righteous  person." 
Such  was  Abraham ;  such  is  the  story  of  his  justification  ; 
and  thus  does  the  Lmo — the  Pentateuch — witness  to  the  Divine 
method  of  justification,  as  "  without  law,"  and  "  by  faith." 

The  Prophets  give  the  same  testimony.  The  apostle  appeals 
to  "  the  prophet  David."  ^  The  Psalms  formed  a  part  of  that 
division  of  the  Old  Testament  Scriptures  which  the  Jews 
termed  the  Former  Prophets,  just  as  Genesis  formed  the  first 
part  of  what  they  termed  the  Law.  The  passage  which  the 
apostle  refers  to  is  the  1st  verse  of  the  thirty-second  Psalm. 
Wlien  David  describes  the  blessed  man — that  is,  the  justified 
man,  the  object  of  God's  favour,  which  is  life,  happiness — he 
describes  him  as  a  person  whom  God  reckons  righteous,  cr 
justified  "without  works."*  He  does  not  describe  him  as  a 
man  who  has  never  sinned  ;  nor,  as  a  man  who  has  made 
atonement  for  his  sin  ;  nor,  as  a  man  who,  as  a  reward  of  his 
obedience,  or  on  consideration  of  his  repentance,  has  obtained 
forgiveness.  He  describes  him  as  a  sinner — a  freely  forgiven 
sinner — a  sinner  who  is  justified  merely  because  God  has  im- 
puted or  reckoned  righteousness  to  him,  without  his  working. 

1  Ver.  4.  2  Ver.  5.  ^  ^cts.  ii.  30.  ^  Ver.  Cu 


52  DOCTRINAL.  [PART  II. 

His  words  are,  "  Blessed  are  they  whose  transgressions  are 
forgiven,  whose  sins  are  covered.  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin'" — will  not  reckon  guilty,  in  the 
sense  of  exposed  to  punishment,  on  account  of  sin.  Is  not 
this  just  the  Divine  method  of  justification,  "  not  by  law"  but 
"  by  grace  ?" — not  the  earnings  of  desert,  but  the  gift  of  free 
kindness  ?  And  is  not  this  testimony  of  the  Prophets  a  clear 
and  conclusive  one  ? 

But  the  Divine  method  of  justification,  according  to  the 
apostle,  is  not  only  "  without  law,"  and  "  by  faith," — it  is  also 
"  upon  all  them  that  believe."  And  the  same  testimon}^  from 
the  law,  which,  as  we  have  seen,  establishes  the  first  two 
of  these  principles,  confirms  also  the  third.  Does  this  bless- 
edness of  being  justified,  says  the  apostle,  come  on  "  the 
cii'cumcision" — the  Jews — only  f  or  does  it  come  "  on  the 
imcircumcision  " — the  Gentiles — also?  "We  say  that  faith 
was  reckoned  to  Abraham  for  righteousness"^ — that  he  was 
justified,  not  by  working,  but  by  believing.  This  proves  that 
all  of  whom  Abraham  is  the  pattern  and  spiritual  father  must 
be  justified  in  the  same  way.  But  Abraham  was  the  head  of 
the  circumcision.  It  might  seem,  then,  that  the  argument  can 
go  no  farther  than  to  prove  that  Jews  are  justified  by  faith. 
But,  says  the  apostle,  what  were  the  circumstances  of  Abraham 
when  he  is  declared  to  have  been  justified  ?  Was  he  a  circum- 
cised or  an  uncircumcised  man  ?  "  How" — in  what  circum- 
stances, "was  faith  reckoned  to  him?"  Was  he  reckoned  a 
believer  unto  justification  "  when  he  was  in  circumcision  or 
uncircumcision  ?  "  The  answer  is  easy :  "  Not  in  circumcision, 
but  in  uncircumcision."  ^  The  period  referred  to  (which  the 
apostle  seems  to  have  selected,  not  as  the  date  of  Abraham's 
justification,  but  as  the  time  when  an  express  declaration  was 
given  of  his  being  justified  by  faith)  was  fourteen  years  pre- 
vious to  the  institution  of  circumcision  ;  and  this  shows  that 
circumcision  had  not  oi*ly  nothing  to  do  with  Abraham's  justi- 
fication, but  nothing  to  do  with  the  justification  of  those  of 

'  Vcr  7,  s.  2  Ver.  9.  »  V'er.  10. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  53 

whom  he  was  the  sj)intual  father.  This  was  no  accidental 
occurrence.  It  was  so  ordered,  "  that  he  might  be"  fittingly 
^'  the  father  of  all  who  believe,  though  they  should  not  be 
circimicised  ; "  that  it  might  be  indicated  that  justification  was 
for  them  equally  with  their  circumcised  brethren  ;  and  that  it 
might  be  indicated  that,  if  he  was  the  spiritual  father  of 
believing  circumcised  persons,  he  was  so  on  the  gromid,  not 
of  their  circumcision,  but  of  their  faith. ^ — This  is  the  state- 
ment contained  in  the  10th  verse,  the  second  half  of  the  11th, 
and  the  whole  of  the  12  th  verse. 

The  parenthetical  clause  in  the  beginning  of  the  11th  verse 
(for  it  is  obviously  parenthetical,  and  the  not  marking  it  as 
such  has  obscured  the  passage)  is  intended  to  meet  the  ques- 
tion, "  Wliat  profit  is  there  in  circumcision."  And  the  reply 
is  substantially.  While  circumcision  can  have  no  causal  or  in- 
strumental connection  with  justification — for  Abraham  was 
justified  before  he  was  circumcised, — that  sign,  that  mark, 
which  was  at  once  an  outward  badge  of  a  race,  and  the  em- 
blematical expression  of  spiritual  truth,  was  to  Abraham  a 
token,  a  seal,  of  the  fact  that  he  was  a  justified  person  through 
believing  at  the  time  he  received  it ;  and  a  confirmation  to  all, 
in  all  succeeding  ages,  of  the  great  truth — that  the  restoration 
of  a  sinful  man  to  the  Di^-ine  favour  is  entirely  independent  of 
external  privileges,  or  personal  services  or  sacrifices.  Thus  is 
the  principle  that  the  Divine  method  of  justification  is  "  upon 
all  them  that  believe,"  and  only  on  them  that  believe,  "^\^tnessed 
to  by  the  law,"  in  the  history  of  Abraham's  justification. 

The  apostle  follows  up  the  argument  in  the  sequel  of  the 
chapter.  The  promise  that  Abraham  should  be  the  heir,  pos- 
sessor of  Canaan,  was  to  him  and  to  his  seed  according  to  the 
law  of  circumcision  ;  but  the  higher  promise,  "  that  he  should 
be  the  heir  of  the  world,"  was  "  through  the  righteousness  of 
faith."  The  apostle,  if  I  mistake  not,  refers  to  the  promise,  "  I 
will  be  thy  God ; "  for  he  who  has  God  for  his  own  "  inherits 
all  things:"^  he  who  is  an  heir  of  God  is  of  course  an  heir  of 

1  Ver.  11.  '  Rev.  xxi.  7, 


54  DOCTRINAL.  [PART  II. 

the  universe,  which  is  God's  :  "  All  things  are  yours,"  says  the 
apostle,  of  the  class  here  referred  to,  "  whether  Paul,  or  Apollos, 
or  Cejihas,  or  the  world,  or  things  present,  or  things  to  come ; 
all  are  yours ;  for  ye  are  Christ's,  and  Christ  is  God's  ;"^  and, 
what  is  equally  true,  '  Christ  is  yours,  and  God  is  Christ's.' 
This  promise  was  not  to  Abraham  as  a  circumcised  person, 
nor  was  it  to  his  circumcised  descendants  as  such,  nor  was  it 
confined  to  them  ;  this  promise  was  to  him  as  a  man  justified 
by  believing,  and  it  was  to  his  descendants,  whether  natiu'al 
or  merely  spiritual,  as  men  justified  by  believing.^  If  Abra- 
ham's descendants  were  by  obedience  to  the  law  to  obtain 
this  promised  blessing,  then  there  would  be  no  use  for  that 
faith  on  which,  according  to  the  original  constitution  as  re- 
vealed to  Abraham,  everything  hung;  and  indeed  the  pro- 
mise would  be  of  none  effect,  for  it  never  could  be  performed, 
being  suspended  on  what  is  an  impracticable  condition 
with  fallen  men.  "  Law" — that  is,  the  system  which  holds 
out  God's  favour  as  a  reward  to  man's  work —  "  worketh 
wrath  ;"  ^  i.e.  it  leads  not  to  Divine  approbation,  but  to  Divine 
disa])probation — to  displeasm'e  and  punishment.  It  does  so  in 
consequence  of  man's  inveterate  tendency  to  transgress.  Jus- 
tification, to  suit  fidlen  man,  must  be  something  placed  beyond 
the  hazards  of  such  a  system  as  law.  All  men  who  are  under 
laio  are  under  the  curse.  Where  there  is  law,  there  is,  there 
will  be  transgression.  Free  them  from  curse  without  entirely 
transforming  their  nature,  and  keep  them  under  law  as  a  sys- 
tem of  justification,  and  they  will  soon  be  under  the  curse 
again,  soon  forfeit  the  promised  blessing.  The  Divine  method 
of  justification,  to  serve  its  purpose,  must  be  a  gratuitous,  not  a 
legal  system.  It  must  be  without  law — apart  from  law — taken 
out  of  the  sphere  of  law.  Justification  is  something  wliich,  if 
obtained  at  all,  must  be  freely  given  ;  and  man,  as  he  cannot 
procure  it  for  himself,  so,  if  he  really  possess  it,  he  cannot  for- 
feit it.  The  blessing  could  not  have  been  secured  for  one  of 
the  seed,  if  it  had  not  been  absolutely  gratuitous — by  grace ; 

^  1  Cor.  iii.  21-23.  -  Vcr.  13.  "  Vcr.  1"). 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  55 

and  that  it  might  be  and  appear  to  be  of  grace,  it  is  by  faith  — 
obtained,  retained  by,  or  rather  in,  beheving.  And  all  this  is  so 
to  the  end — for  the  purpose,  that  the  proniise — the  promised 
blessing  of  a  free  justification  and  its  results,  might  be  sure — 
might  be  secured  to  all  the  seed — all  the  spiritual  descendants 
of  Abraham ;  not  only  to  those  of  them  who,  besides .  being 
believers,  were  his  natural  posterity,  but  to  those  of  them  also 
who  were  his  seed  only  as  walking  in  the  steps  of  his  faith  :^ 
a  blessing  conferred,  in  the  exercise  of  sovereign  mercy,  on 
sinners,  and  received  by  them  in  believing.  What  is  to  pre- 
vent that  becoming  the  inheritance  of  all  the  seed  ?  It  is 
happily  placed  beyond  the  possibility  of  their  losing  it.  It  is 
"hid  with  Christ  in  God."^ 

To  complete  his  argumentative  illustration,  that  the  Divine 
method  of  justification  is  without  works,  by  faith,  upon  all 
that  believe,  drawn  from  the  narrative  of  Abraham's  justifica- 
tion, the  apostle  adverts  to  the  fact  that  Abraham  was  some- 
thing more  than  a  private  individual.  He  was  a  pviblic  cha- 
racter. He  was  the  head  of  the  Israelitish  people  ;  but  this 
WMS  not  all.  He  was  the  head  of  a  spiritual  family,  of  which 
his  natiu'al  descendants  by  Isaac  were  a  tjqje.  "  Before  men," 
he  was  only  the  father  of  those  who  descended  ft'om  him ;  but 
"  before  God" — in  the  estimation  of  God,  he  was  "  the  father 
of  all  believers."  ^  He  was,  in  a  still  higher  sense  than  the 
Apostle  Paul,  "  a  pattern  to  them  who  should  afterwards  be- 
lieve to  life  everlasting."*  His  justification  was,  if  I  may  use 
the  expression,  normal.  He  was  constituted  the  head  of  a 
spiritual  family  whose  relation  to  him  originated  not  in  natm'al 
descent,  but  in  believing ;  and  to  whom,  as  to  himself,  was 
seciu-ed,  through  believing,  all  the  blessings  included  in  and 
springing  ovit  of  the  pecviliar  favour  of  God  :  as  the  apostle 
says  in  his  Epistle  to  the  Galatians,  "  They  which  are  of  faith, 
the  same  are  the  children  of  Abraham.  And  the  Scripture, 
foreseeing  that  God  would  justify  the  heathen  through  faith, 
preached  before  the  Gospel,"  or  rather,  announced  beforehand 

'  Ver.  16.  2  Col.  iii.  3.  ^  Ver.  17.  *  1  Tim.  i.  IG. 


5(1  DOCTRINAL.  [PART  II. 

the  glad  tidings  to  Abraham — "  In  thee" — along  with  thee,  in 
the  same  manner  with  thee,  "  shall  all  nations  be  blessed.  So 
then  they  that  be  of  faith  are  blessed  with" — along  with,  in 
the  same  way  with,  "  faithful,"  believing,  "  Abraham." ' 

The  apostle  appeals  to  Gen.  xvii.  5,  as  warranting  him  to 
say  Abraham  is  the  father  of  all  believers  :  "  I  have  made 
thee  a  father  of  many  nations" — a  promise  fulfilled  both 
in  its  literal  and  in  its  tjqiical  reference.  He  then  describes 
that  faith  of  Abraham  by  which,  according  to  the  inspired 
narrative,  he  was  justified,  for  the  purpose,  apparently,  of 
enabling  his  readers  more  distinctly  to  understand  how 
they,  as  his  spiritual  seed,  were  justified,  Wliom  did  Abra- 
ham believe  ?  What  did  Abraham  believe  ?  Why  did 
Abraham  believe  %  And  what  was  the  character  of  Abra- 
ham's faith'? — Whom  did  he  believe?  He  believed  God,  as 
infinitely  powerful — who  could  quicken  the  dead,  and  who 
had  merely  to  will  that  beings  and  events  should  be,  and 
they  immediately  came  into  existence.^  Wlicit  did  he  believe  ? 
Wliat  God  was  pleased  to  reveal.  What  is  mentioned  here 
is,  that  he  should  become  the  father  of  many  nations ;  but 
that  was  but  a  part,  a  small  part,  of  what  was  revealed  and 
what  he  believed.  He  believed  in  effect — for  this  was  the  sum 
of  what  God  revealed  to  him — that  one  of  his  descendants 
was  to  be  the  promised  Saviour  of  men  ;  and  that  both  he 
and  his  spiritual  seed  were  to  be  saved  by  faith  in  Him.  The 
revelation  was  comparatively  indistinct ;  but  this  was  its  pur- 
port. Why  did  Albraham  believe  this  %  Just  because  God 
had  said  it.  He  had  no  other  ground  for  it.  Eveiything 
else  would  have  led  him  to  doubt  or  disbelieve  it.  And  M'hat 
were  tlie  characteristics  of  Abraham's  faith  '?  It  was  firm  faith  : 
he  was  "  fully  persuaded  that  what  God  had  promised  he  was 
able  to  perform,'"^  and  would  certainly  perform.  It  was  hope- 
ful faith  :  he  "  believed  in  hope,"  though  what  he  expected 
was  a  thing  "  against  hope"'' — beyond  hope, — what,  but  for 
God's  promise,  it  would  have  been  madness  to  hope  for.     It 

'  (hil.  iii.  6-0.  -  Vor.  17.  ■•  Vcr.  21.  ^  Vcr  18. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  57 

was  faith  that  no  seeming  impossibiUties  could  shake.  "  He 
staggered  not  at  the  promise  of  God  through  unbeHef,  but 
was  strong  in  faith,  giving  glory  to  God."  ^  Thus  did  Abra- 
ham believe.  Such  was  his  faith.  And  therefore,  because 
Abraham  thus  believed,  faith  was  reckoned  to  him ;  ^  G  od  rec- 
koned him,  accounted  him,  treated  him,  as  what  he  was 
indeed — a  believer  ;  and  thus  Abraham  was  justified. 

Now,  as  Abraham  is  a  pviblic  character,  "  the  father  of  us 
all,"  this  narrative  of  his  justification  by  believing  is  put  on 
record  in  the  inspired  book,  which  is  to  be  the  rule  of  faith 
and  manners  to  all  men,  in  all  ages,  not  only — not  principally, 
"  for  his  sake" — to  do  him  honour,  but  for  the  sakes  of  those 
who  should  live  when  the  Divine  method  of  justification  by 
faith,  exemplified  in  the  case  of  Abraham,  should  in  the 
Gospel  be  revealed,  manifested  to  all,  that  it  might  be  believed, 
and  take  efifect  on  all  them  that  believe,  whether  Jews  or 
Gentiles.  Faith  will  be  reckoned  to  every  man  to  justifica- 
tion, who,  like  Abraham,  believes  God — making  known  the 
method  of  justification,  simply  on  God's  own  authority — so 
believes  as  to  trust  the  Divine  promise,  and  in  the  face  of  all 
difficulties  expect  its  performance,  in  the  way  of  Divine  ap- 
pointment.^ 

The  God  who  was  revealed  to  Abraham  as  the  God  who 
quickeneth  the  dead,  is  made  known  to  us,  to  whom  the 
Divine  method  of  justification  is  revealed,  manifested,  de- 
clared, as  "  the  God  who  raised  up  Jesus  our  Lord  from  the 
dead."  *  That  Jesus,  our  Lord,  is  His  incarnate  only  begotten 
Son,  on  whom  He  had  laid  all  our  iniquities,  making  Plim  sin 
— a  sin-offering — in  our  room, — whom  He  "  delivered"  up  as  a 
sacrifice,  "  the  just  in  the  room  of  the  unjust,  for,"  that  is,  '  on 
account  of,'  "  our  offences" — our  violations  of  His  law,  and 
wdiom  He  has  "  raised  up"  from  the  dead,  to  the  throne  of  the 
universe — the  highest  place  in  heaven,  "  for  our  justification,"  ^ 
— that  is,  I  apprehend,  not  '  that  He  may  justify  us,'  though 

1  Ver.  20.  ^  Ver.  22.  "  Ver.  23. 

•  Ver.  24.  •='  Ver.  25. 


58  DOCTKIXAL.  [part  II. 

that  is  true  too,  but  in  contrast  with  "  He  deKvered  Him  for, 
or  on  account  of,  our  offences,"  He  "  raised  Him  on  account  of 
that  which  justifies  us,"  that  which  is  our  justification — the 
only  ground  of  our  justification — the  substantial  righteousness 
on  account  of  which  we  are  treated  as  righteoiis, — that  is,  the 
obedience  to  the  death  of  this  Lord  Jesus.'  The  form,  then, 
in  which  "  the  righteousness  of  God"  comes  before  our  minds 
is  substantially  this  :  "  God  in  Christ  is  reconciling  the  world 
to  Himself,  not  imputing  to  men  their  tresspasses,  seeing  He 
has  made  Him  who  knew  no  sin  to  be  sin  in  our  room,  that 
we  might  be  made  the  righteousness  of  God  in  Him  ;"^  and 
being  "  well  pleased  for  Plis  righteousness'  sake,"  He  has,  as 
"  the  God  of  peace,  brought  again  fi^om  the  dead  our  Lord 
Jesus,  that  great  Shepherd  of  the  sheep,  by  the  blood  of  the 
everlasting  covenant,"  and  "  set  Him  at  His  own  right  hand  ;"^ 
Avhile  in  the  Gospel  He  "  sets  Him  forth  a  propitiation  through 
His  blood  by  faith,"  proclaiming  Himself  "  the  just  God  and 
the  Saviour," — "just,  and  thejustifier  of  him  that  believes  in 
Jesus."  *  To  him  who  believes  this,  his  faith  will  be  reckoned 
unto  justification.  "He  M'ill  be  blessed,  by  being  justified 
along  with — in  the  same  way  as,  believing  Abraham."  *  Such 
is  the  apostle's  argumentative  illustration,  that  the  Divine 
method  of  justification,  "  without  law,"  "  by  fiiith,"  and  taldng 
effect  "  on  all  them  that  believe,"  is  attested — "  witnessed  by 
the  law  and  the  prophets." 

The  account  contained  in  this  section  of  the  faith  of  Abra- 
ham, is  a  very  fit  means  of  giving  clear  views — views  easily 
applied  to  practical  and  experimental  purposes — of  justif)ung 
faith.  On  no  subject  is  it  of  more  importance  to  have  dis- 
tinct and  accurate  notions,  than  on  the  way  in  which  a  guilty 
human  being,  righteously  condennied  on  accoiuit  of  his  sins, 

'  Tlie  full  antitliesis  is  — He  was  delivered  on  account  of  our  votpxT^ru- 
f/.u-ru,,  offences,  which  were  our  Kx-ruKpiai;,  condemnation,  and  raised 
again  on  account  of  His  own  ^iKxiufix,  righteousness,  which  is  our  Iikxi- 
aai;,  justification. 

*  2  Cor.  V.  19,  21.  •''  Ileb.  xiii.  20  ;  Eph.  i.  20. 

*  Horn,  iii,  25.  ■'•  Gal.  iii.  1). 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  59 

may  obtain  the  forgiveness  of  sins,  and  be  treated  by  a 
righteous  God  as  if  he  were  a  righteous  person.  That  there 
is  such  a  method,  is  a  truth  clearly  revealed  in  Scripture ;  and 
it  is  also  distinctly  stated,  that  it  is  only  through  the  knowledge 
and  belief  of  what  God  has  revealed  respecting  this  method 
of  salvation,  that  the  individual  sinner  can  obtain  a  personal 
interest  in  it,  and  in  the  invaluable  benefits  which  it  secures 
— which  it  alone  can  secure. 

It  is  not,  then,  Avonderful  that,  among  those  who  profess  to 
consider  the  New  Testament  as  a  Divine  revelation,  that 
faith,  which  holds  so  prominent  a  place  in  that  Divine  method 
of  justification  which  it  unfolds,  should  have  been  made  the  sub- 
ject of  most  serious  investigation  ;  though  there  is  cause  both 
for  wonder  and  reoret  that  much  of  this  investio-ation  has 
tended  rather  to  perplex  than  to  explain,  to  obscure  than  to 
illustrate. 

One  of  the  principal  causes  of  those  indistinct  and  errone- 
ous views  of  faith,  and  of  com'se  of  the  Divine  method  of 
justification  by  faith,  is,  if  I  mistake  not,  to  be  found  in  the 
tendency  of  the  human  mind  to  regard  abstract  terms  or 
notions  as  real  existences.  Faith  is  often  spoken  of  and 
thought  of  as  something  separate  or  separable  from  the  mind 
in  which  it  exists — some  agent  in  it,  instead  of  what  it 
really  is,  the  mind  itself  in  a  particular  state,  or  acting  in  a 
particular  way.  The  attempt  to  explain  what  faith  is,  in  a 
general  abstract  way,  without  keeping  constantly  in  view  the 
simple  truth,  which  yet  some  learned  divines  seem  never  to 
have  got  a  glimpse  of,  that  faith  is  just  a  man  believing,  has 
exceedingly  darkened  a  subject  which  in  itself  is  certainly 
not  peculiarly  difficult,  and  just  and  distinct  views  of  which 
are  most  intimately  connected  both  with  man's  holiness  and 
his  comfort. 

The  best,  and  perhaps  the  only  way,  of  guarding  against 
such  confused  and  perplexing  views  of  faith  is,  when  we  think 
of  the  subject,  to  bring  before  our  mind  some  individual 
believer,  and  then,  by  reflecting  on  whom  he  believed,  what  he 
believed,  rchy  he  believed,  and  what  influence  his  believing 


60  DOCTRINAL.  [PART  II. 

had  on  his  dispositions  and  conduct,  we  will  soon  arrive  at 
clear  and  definite  ideas  of  what  faith  is — ideas  easily  expli- 
cable to  others,  and  easily  applicable  to  practical  jJui'jDoses  m 
our  own  experience.  We  escape  out  of  a  world  of  shadows 
into  a  world  of  realities. 

It  is  in  this  way,  as  we  have  seen,  that  the  Apostle  Paul 
explains  the  nature,  and  operations,  and  influence  of  faith, 
in  the  section  of  his  Epistle  to  the  Romans  which  we  have 
been  considering.  He  does  not  set  before  our  minds  the  abstract 
notion  of  Faith  ;  he  does  not  tell  us  about  a  historical  faith, 
as  distinguished  fi'om  a  confidential  faith — a  faith  of  the  head, 
as  distinguished  fi:om  a  faith  of  the  heart ;  he  enters  into  no 
discussion  as  to  whether  faith  be  an  operation  of  the  mind,  or 
a  state  of  the  mind — whether  it  be  a  mental  act  or  a  mental 
habit — whether  it  be  a  capacity  or  a  faculty — whether  it 
belong  to  the  department  of  the  understanding  or  of  the 
will — whether  it  be  merely  a  matter  of  the  intellect  or  merely 
a  matter  of  the  affections,  or  both,  and  if  both,  which  has  the 
initiative — whether  the  mind  is  active  or  passive  in  believing, 
or  whether  it  is  not  in  some  measure  both,  and  if  so,  in  what 
degree  it  is  active,  and  in  what  passive  ; — all  these  questions 
which  philosophers  and  divines  have  delighted  to  agitate,  are 
put  -aside,  and  the  apostle  places  full  before  the  mind  "  Abra- 
ham the  believer."  He  tells  us  wJiom  he  believed,  what  he 
believed,  and  on  what  evidence  he  believed  it ;  and  he  tells 
us  that,  if  we  believe  Ilim  whom  Abraham  believed,  if  we 
believe  what  Abraham  believed,  if  we  believe  on  the  same 
kind  of  evidence  on  which  Abraham  believed,  God  will  deal 
with  us  as  He  dealt  with  Abraham.  He  will  reckon  us 
believers  ;  and,  reckoning  us  believers.  He  will  treat  us  as  if  we 
were  righteous,  and  bless  us  with  all  heavenly  and  spiritual 
blessings. 

The  two  questions  which  arc  fitted  most  deeply  to  interest 
tlie  awakened  sinner  on  this  subject — and  I  beheve  no  other 
person  will  get  much  good  fi'om  agitating  such  questions — 
are.  What  is  the  object  of  the  faith  by  which  a  man  is  justi- 
fied? and  wliat  is  the  nronnd  of  that  faith? — in  other  words, 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  61 

What  is  it  that  is  to  be  believed  in  order  to  justification,  and 
on  ivhat  evidence  is  that  to  be  believed  ?  And  a  satisfactory 
answer  to  these  two  questions  will  be  found  in  the  true 
answer  to  these  two  other  questions — What  did  Abraham, 
who  was  justified  by  faith,  believe  ?  and,  Why  did  he  believe 
Avhat  he  did  believe  ? — on  what  evidence  did  he  believe  it? 

What  did  Abraham  believe  ?  He  believed  what  God  re- 
vealed to  him  respecting  the  way  of  salvation.  We  are  not 
to  restrict  Abraham's  faith,  spoken  of  in  this  section,  to  the 
revelation  that  he  was  to  have  a  son  by  Sarah  ;  that  tlu'ough 
that  son  he  was  to  become  the  father  of  many  nations ;  and 
that,  along  with  him,  in  his  seed  all  the  nations  were  to  be 
blessed.  We  know  fi-om  the  best  authority  that  Abraham 
was  aware  that  these  promises  referred  to  a  great  Deliverer, 
who  had  been  promised  to  man  fi'om  the  beginning,  and  that 
"  his  seed"  was  the  same  person  as  "  the  seed  of  the  woman." 
"  Your  father  Abraham,"  said  our  Lord  to  the  Jews,  "  rejoic- 
ed to  see  my  day,  and  he  saw  it  and  was  glad."  The  tinith 
revealed  respecting  the  salvation  of  lost  mankind  was  the 
object  of  Abraham's  faith.  That  truth  came  in  the  form  of 
promise.  The  testimony  then  was,  "  This  is  a  faithful  say- 
ing, and  worthy  of  all  acceptation,"  that  the  seed  of  the  woman 
shall  bruise  the  head  of  the  serpent ;  and  that  in  Abraham's 
seed,  in  the  line  of  Isaac,  all  the  nations  of  the  earth  shall  be 
blessed.  Wliat  was  the  precise  extent  of  Abraham's  explicit 
knowledge  of  the  meaning  of  these  declarations,  is  more  than 
we  can  particularly  explain.  But  so  far  as  he  apprehended 
their  meaning,  he  firmly  believed  them.  He  expected  salva- 
tion through  their  accomplishment. 

The  object  of  the  faith  by  which  a  man  is  justified  is  in 
every  case  materially  the  same.  It  is  what  God  has  revealed 
respecting  the  way  of  salvation.  To  us  the  testimony  is, 
"  This  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Jesus  Christ  came  into  the  world  to  save  sinners,  even 
the  chief."  "  God  hath  so  loved  the  world  as  to  give  his 
only  begotten  Son,  that  whosoever  believeth  in  Him  might 
not  perish,  but  might  have  eternal  life."     "  This  is  the  testi- 


()2  DOCTRINAL.  [PART  II. 

mony — the  record — which  God  hath  given  us,  that  He  hath 
given  to  us  eternal  hfe,  and  this  Hfe  is  in  his  Son."  ^  The  truth 
revealed  by  God  respecting  the  salvation  of  mankind  was  the 
object  of  Abraham's  faith,  and  it  is  the  object  of  the  faith  of  all 
in  every  age  who  are  justified.  Pie  who  does  not  believe  this 
truth,  whatever  else  he  may  believe,  is  not,  cannot  be  justified. 

The  second  question  is.  What  was  the  ground  of  that  faith 
which  Abraham  had,  and  by  which  he  was  justified  ?  On  what 
evidence  did  he  believe  the  testimony  made  to  him  ?  Was  it 
because  he  had  been  taught  these  things  from  his  infancy? 
Was  it  because  he  had  received  them  by  tradition  from  his 
fathers  ?  Was  it  because  he  had  been  convinced  of  them  by 
rational  argument  ?  No  ;  it  was  simply  because  he  believed 
that  the  testimony  he  had  heard  was  GotTs  testimony.  He 
had  no  reason  for  believing  it,  but  that  God  had  said  it,  and 
in  that  he  found  abundant  reason  for  believing.  To  have 
believed  what  he  did  believe,  if  God  had  not  said  it,  would 
have  been  presmnption  and  machiess.  But  he  had  satisfac- 
tory evidence  that  God  had  said  it ;  and  therefore  alone  did 
he  believe  it. 

It  is  just  so  with  the  man  who,  through  believing,  in  every 
age  is  justified.  The  truth  he  believes  cannot,  from  its  nature, 
be  demonstrated  on  rational  principles.  It  is  in  the  form  of  a 
testimony  ;  and  the  testimony  of  no  number  of  men,  however 
accomplished,  can  lay  a  foundation  for  believing  what  God 
will  do  in  a  matter  that  depends  entirely  on  His  sovereign 
good  pleasure.  He  has  abundant  evidence,  of  a  great  variety 
of  kinds,  that  this  testimony  is  the  testimony  of  God ;  but  he 
believes  the  truth  of  the  things  contained  in  the  testimony 
entirely  on  the  authority  of  the  Divine  witness.  Had  it  been 
any  but  God  who  gave  the  promise,  Abraham  could  not  have 
believed  it.  Had  it  been  any  but  God  who  gives  the  testi- 
mony in  the  Gospel  revelation  to  the  believing  sinner,  he 
feels  that  he  could  not  have  believed  it  either.  In  both  cases, 
it  is  a  "  setting  to  the  seal  that  God  is  true," — perceiving  that 

1  1  Tim.  i.  15;  Joliu  iii.  Iti;  1  Joliii  v.  II. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  63 

to  do  anything  else  would  be  to  treat  Him  as  a  liar.  If,  then, 
we  are  to  form  our  notions  of  what  justifying  faith  is  from  the 
example  of  Abraham — and  surely  this  is  the  purpose  for 
which  it  is  brought  forward — the  conclusion  we  rest  in  is  this  : 
'  The  faith  by  which  a  man  is  justified  is  the  considering  as 
true  what  God  has  revealed  respecting  the  way  of  salvation, 
because  He  has  revealed  it, — the  knowing  and  being  sure  of 
tJds,  for  this  reason.' 

May  every  one  of  us  thus  believe  the  truth  to  justification 
— thus  believe  to  the  saving  of  the  soul,  and  know  fi'om  our 
happy  experience  that,  "  being  thus  justified  by  belie\'ing" 
"  that  God  raised  from  the  dead  our  Lord  Jesus,  who  was  de- 
livered for  our  offences,  and  raised  again  for  our  justification," 
"  we  have  peace  with  God  and  free  access  to  Him," — stand 
by  faith  in  the  state  of  favour  into  which  our  faith  has  intro- 
duced us, — "  rejoice  in  hope  of  the  glory  of  God,"  "  a  hope  that 
maketh  not  ashamed,"  and  "joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  received  the  reconcihation." 


§  3.  The  Blessings  secured  by  the  Divine  Method  of  Justifica- 
tion are  ^^  free,''  "  hy  God's  grace,'  "  through  the  Redemption 
that  is  hy  Christ  Jesus." 

Chapter  v. — Therefore,  being  justified  by  faith,  we  have  peace  with 
God  through  our  Lord  Jesus  Christ :  by  whom  also  we  have  access  by 
faith  into  this  grace  wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
God.  And  not  only  so,  but  we  gloi-y  in  tribulations  also :  knowing  that 
tribulation  worketh  patience ;  and  patience,  experience  ;  and  experience, 
hope ;  and  hope  maketh  not  ashamed :  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost,  which  is  given  imto  us.  For 
when  we  were  yet  without  strength,  in  due  time  Christ  died  for  the  un- 
godly. For  scarcely  for  a  righteous  man  will  one  die ;  yet  peradventure 
for  a  good  man  some  would  even  dare  to  die.  But  God  commendeth  His 
love  toward  us,  in  that,  while  we  were  yet  sinners,  Christ  died  for  us. 
Much  more  then,  being  now  justified  by  His  blood,  we  shall  be  saved 
from  wrath  throiigh  Him.  For  if,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  His  Son ;  much  more,  being  recon- 
ciled, we  shall  be  saved  by  His  life.  And  not  only  so,  but  we  also  joy  in 
God  through  our  Lord  Jesus  Christ,  by  whom  we  have  now  received  the 


64  DOCTRINAL.  [PART  II. 

atonement.  Wherefore,  as  by  one  man  sin  entered  into  the  world,  and 
death  by  sin  ;  and  so  death  passed  upon  all  men,  for  that  all  have  sinned : 
(For  until  the  law  sin  was  in  the  world :  but  sin  is  not  imputed  when 
there  is  no  law.  Nevertheless  death  reigned  from  Adam  to  Moses,  even 
over  them  that  had  not  sinned  after  the  similitude  of  Adam's  transgres- 
sion, who  is  the  figure  of  Him  that  was  to  come.  But  not  as  the  offence, 
so  also  is  the  free  gift.  For  if  through  the  offence  of  one  many  be  dead, 
much  more  the  grace  of  God,  and  the  gift  by  grace,  which  is  by  one  man, 
Jesus  Christ,  hath  abounded  unto  many.  And  not  as  it  was  by  one  that 
sinned,  so  is  the  gift ;  for  the  judgment  was  by  one  to  condemnation, 
but  the  free  gift  is  of  many  offences  unto  justification.  For  if  by  one 
man's  offence  death  reigned  by  one  ;  much  more  they  which  receive 
abundance  of  grace,  and  of  the  gift  of  righteousness,  shall  reign  in  life  by 
one,  Jesus  Christ:)  therefore,  as  by  the  offence  of  one  judgment  came 
upon  all  men  to  condemnation  ;  even  so  by  the  righteousness  of  one  the 
free  gift  came  upon  all  men  unto  justification  of  life.  For  as  by  one 
man's  disobedience  many  were  made  sinners  ;  so  by  tne  obedience  of 
one  shall  many  be  made  righteous.  Moreover,  the  law  entered,  that 
the  offence  might  abound :  but  where  sin  abounded,  grace  did  much 
more  abound ;  that  as  sin  hath  reigned  unto  death,  even  so  might  grace 
reign  through  righteousness  unto  eternal  life  by  Jesus  Christ  our  Lord. 

The  fifth  chapter  of  tlie  Epistle  to  the  Romans  obviously 
divides  itself  into  two  paragraphs  of  nearly  equal  length — the 
one  reaching  from  the  beginning  of  the  chapter  to  the  11th 
verse,  and  the  other  ft-om  the  12th  verse  to  the  end  of  the 
chapter.  But  it  has  one  great  subject — that  stated  in  the 
closing  verse,  "  grace  reigning  tln'ovigh  righteousness  unto 
eternal  life  by  Jesus  Christ  oirr  Lord:"  in  other  words,  it 
takes  up  the  topic  started  at  the  24th  verse  of  the  third  chap- 
ter, "  Being  justified  freely  by  His  grace  through  the  redemp- 
tion that  is  in,  or  by,  Jesus  Christ."  This  third  sub-section 
may  be  entitled,  "  The  blessings  secured  and  conferred  by  the 
Divine  method  of  justification,  'free,'  'by  God's  grace,' '  through 
the  redemption  that  is  in  Christ  Jesus ' —  i.e.  undeserved — not 
wrought  for  by  man,  bestowed  by  God  in  the  exercise  of 
sovereign  mercy  entirely  on  account  of  the  ransom  paid  by 
Jesus  Christ."  If  I  mistake  not,  everything  in  the  chapter 
goes  to  the  illustration  of  these  closely  connected  distinctive 
features,  of  the  Divine  method  of  justification. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  65 

The  first  part  of  tlie  section  is  employed  in  -an  enumeration 
and  description  of  some  of  the  principal  blessings  which  are 
secured  and  conferred  by  the  Divine  method  of  salvation,  and 
this  enumeration  and  description  is  so  managed  as  to  bring 
out,  in  strong  relief,  both  that  they  are  entirely  gratuitous,  and 
that  they  are  bestowed  entirely  in  consequence  of  that  pro- 
pitiatory sacrifice  of  Himself  which  Jesus  Christ  oftered  as  the 
ransom  for  sinners.  "  Therefore  being  justified  by  faith," — 
or  rather,  '  being  then  justified  by  faith,'  for  the  words  do  not 
express  a  logical  inference,  but  an  established  connection — 
"  Being  then  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ."  ^  We  "  who  believe  in  God, 
who  raised  up  Jesus  Christ  our  Lord  fi:"om  the  dead,  who  was 
given  for  our  offences,  and  raised  again  for  oiu'  justification," 
have  faith  "reckoned  to  us  for  justification."  We  are  "jus- 
fied ; "  our  sins  are  pardoned  ;  and  we  are  treated  as  righteous 
on  the  ground  of  "  the  redemption,"  or  ransom,  which  was 
paid  when  Jesus  Christ  was  delivered  as  a  propitiatory 
sacrifice  for  our  offences ;  and  which  was  proved  to  be  com- 
plete and  acceptable  when  He  was  raised  fi'om  the  dead  by 
the  mighty  power  of  God.  Here  is  nothing  done,  but  much 
received,  on  the  part  of  man ;  and  on  the  part  of  God,  what 
is  there  but  an  act  of  sovereign  kindness,  hannonized  with 
righteousness  by  the  redemption  that  is  in  Jesus  Christ  ? 

And  "  being  thus  justified,  we  have  peace  with  God  through 
our  JLordJ-esus  Chistr  God  is  the  enemy  of  man  the  sinner. 
Man  the  sinner  is,  he  cannot  but  be,  the  object  of  the  holy 
disapprobation,  the  subject  of  the  just  condemnatory  sentence, 
of  God.  And  on  the  other  hand,  man  the  sinner  is  the  enemy 
of  God ;  "  an  enemy  in  his  mind  by  wicked  works,"  set  in  oppo- 
sition to  God's  holy  and  benignant  purposes.  But,  being  justi- 
fied by  believing,  the  state  of  war  becomes  a  state  of  peace  on 
both  sides — God  is  pacified,  and  the  sinner  is  reconciled  :  and 
this  "  through  our  Lord  Jesus  Christ,"  who  was  given  for  our 
offences,  and  raised  again  for  our  justification.    With  that  pro- 

^  Chap.  V.  ver.  1, 


G6  DOCTRINAL.  [PART  II. 

pitiatory  sacrifice,  which  was  the  divinely  appointed  and  every 
way  suitable  ransom  for  man,  God  is  well  pleased ;  and  through 
that  propitiatory  sacrifice,  He  is  well  pleased  with  every  sinner 
who,  in  believing,  accepts  the  atonement  or  reconciliation. 
He  was  angry ;  but  His  "  anger  is  turned  away."  The  sin- 
ner's happiness  was  opposed  to  the  ends  of  His  hol}^  govern- 
ment :  it  is  so  no  longer.  He  is  just  in  justifying  him ;  and 
the  same  ransom,  viewed  as  the  subject  of  a  well-accredited 
revelation  believed  under  the  influence  of  the  Holy  Spirit, 
destroys  the  enmity  of  the  sinner's  heart.  God  and  the 
believing  justified  sinner  are  then  at  one ;  the  quarrel  is 
entirely  made  up.  And  here,  too,  man  is  simply  a  receiver ; 
God  is  a  gracious  bestower ;  and  it  is  entirely  through  Jesus 
Christ,  as  the  propitiatory  ransom,  that  man  thus  receives, 
and  God  bestows  peace. 

But  this  is  not  all.  Not  only  have  we,  "  being  justified  by 
faith,  peace  with  God  through  oiu"  Lord  Jesus  Christ" — we 
have  also  by  Him  "  access" — that  is,  to  God.'  "  Access  to  God" 
is  more  than  peace  loith  God.  It  indicates  not  only  a  state 
of  security /ro;n  God,  but  a  state  of  intimate  and  endearing 
fi'iendship  and  fellowship  intli  Him.  The  justified  sinner  is 
not  only  freed  from  all  hazard  arising  from  God's  righteous 
displeasm'e,  but,  as  an  object  of  His  peculiar'  favour,  ad- 
mitted to  "  see  His  face,"  to  "  dwell  in  His  presence,"  to 
"  go  boldly  to  the  throne  of  grace."  He  enjoys,  and  knows 
that  he  enjoys,  the  fatherly  love  of  God.  This,  too,  is  "  by 
Jesus  Christ,"  "  delivered  for  our  offences,  raised  again  for 
our  justification."  We  are  "made  accepted  in  the  beloved," 
even  "  in  Him,  in  whom  we  have  redemption  through  His 
blood,  the  forgiveness  of  sin;"  and  this,  too,  is  "  according  to 
the  riches  of  God's  grace."  ^ 

This  access  to  God  the  justified  sinner  enjoys  by  faith  in 
reference  to  tlds  grace — the  grace  which  reigns  through  right- 
eousness, or  the  manifestation  of  that  grace  in  this  gracious 
economy — the  righteousness  of  God.^     It  is  "  precious  faith 

^  Ver.  2.  ■  Eph.  i.  6,  7. 

^  ■xtarii  ilg — faith  in  reference  to.     viartvuv  ii's  ri,  1  John  v.  10. 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  67 

in  the  righteousness  of  our  God  and  Saviour" — in  the  truth 
respecting  the  Di\ane  method  of  justification,  that  enables  the 
sinner,  through  the  new  and  {hving  way,  to  draw  near  with  a 
true  heart,  with  assured  confidence,  having  his  heart  sprinkled 
with  the  blood  of  the  propitiatory  sacrifice  by  which  atonement 
was  made. 

By  this  faith  the  justified  sinner  "  stands."^  The  interest 
wdiich  he  has  obtained  in  the  justifying,  pacif^dng,  access-pro- 
cui'ing  influence  of  the  Divine  method  of  justfication,  is  not 
of  a  transient  but  of  a  permanent  kind ;  he  can  never  come 
into  condemnation — God  never  can  be  again  his  enemy — he 
can  never  again  be  God's  enemy.  The  way  to  the  throne  of 
grace  is  always  open,  and  the  Father  of  INIercies  is  ever  ready 
to  supply  all  his  need  by  blessing  him  with  all  heavenly  and 
spiritual  blessings. 

"  Standing"  in  the  enjoyment  of  this  state  of  favour,  the 
sinner  justified  by  believing  "  rejoices  in  hope  of  the  glory  of 
God."  "  The  glory  of  God"  seems  here  to  mean,  as  in 
chapter  iii.  23,  the  approbation  of  God.  The  reference  is  to 
the  heavenly  state  ;  but  it  is  to  that  as  a  state  of  perfect 
conformity  to  the  wdll  and  image  of  God.  The  ultimate 
object  of  the  believer's  hope  is  to  be,  in  character,  conduct, 
and  condition,  just  what  God  would  have  him  to  be.  This  he 
hopes  for,  seeing  God  has  promised  it ;  and  he  knows  that  by 
the  atonement  of  His  Son,  the  influence  of  His  Spirit,  and  the 
instrumentality  of  His  Word  and  Providence,  He  is  carrying 
forward  such  a  transformation,  which  He  will  perfect  in  the 
day  of  the  Lord ;  and  in  this  hope  the  believer  rejoices, 
glories,  exults.  Amid  a  deep  sense  of  deficiency  and  fault, 
it  fills  him  with  unutterable  gladness,  to  think  that  he  will  one 
day  be  "  unblameable  and  unreprovable"  in  His  presence,  and 
be  as  holy  and  happy  as  the  infinitely  holy  and  good  God 
could  wish  him  to  be. 

And  such  is  the  influence  of  this  hope,  all  grounded  on  the 

^  iaTVjica,f^iu,  remain,  in  opposition  to  move  from,  or  stand,  in  opposition 
to  fall.— So\m  viii.  44 ;  1  Cor.  x.  12;  xv.  1  ;  Eph.  vi,  13  ;  Gal.  v.  4  ; 
Rev.  ii.  5. 


68  DOCTRINAL.  [PART  11. 

redemption  in  Christ  Jesus,  all  received  in  believing,  that  the 
afflictions  to  which  he  is  exposed  by  the  profession  and  acting 
out  of  his  foith,  instead  of  depressing  him,  do  in  the  measiu'e 
of  that  faith  increase  his  exultation,  as  they  strengthen 
instead  of  destroying  his  hope.  "  We  g\ory  in  tribulations 
also,^  knowing" — that  is,  '  seeing  we  know'^ — "  that  tribula- 
tions" in  us  who  are  justified  by  believing  "  ivork'"'^ — lead  to — 
"  patience,"  *  or  rather,  perseverance  :  however  severe,  they  do 
not,  as  in  the  case  of  the  false  professor,  produce  apostacy ; 
they  make  us  hold  the  faster  by  the  Saviour,  and  by  the  faith 
which  makes  Him  known  to  us.  And  this  perseverance 
"works" — leads  to — "  experience,"  ^  that  is,  trial  or  proof :  it 
proves  the  reality  of  our  faith ;  it  proves  that  we  possess  the 
faith  we  profess,  and  that  om-  faith  is  the  faith  which  over- 
comes the  world.  And  this  proof  "works" — leads  to — hope, 
increased  hope,  not  by  changing  or  adding  to  its  foundation, 
but  by  showing  that  we  have  indeed  built  on  that  foundation. 
So  that  we  may  well  gloiy  in  tribulations  which,  in  this  way, 
instead  of  destroying  or  even  shaking  the  hope  in  which  we 
glory,  invigorate  it. 

And  further,  we  exult  in  this  hope  of  the  glory  of  God,  for 
we  know  that  it  is  a  hope  that  shall  not  "  make  ashamed."^ 
It  will  not  disajipoint  us.  We  shall  obtain  what  we  hope  for, 
and  find  in  it  all,  far  more  than  all,  Ave  expected.  And  we 
know  this,  "  for  the  love  of  God  is  shed  abroad  in  our  hearts 
by  the  Holy  Ghost  given  to  us."  The  love  of  God  is,  here, 
God's  love  to  us,  not  our  love  to  God.  This  is  plain :  for 
(1.)  It  is  not  our  love  to  God,  but  His  love  to  us,  that  secures 
that  om*  hope  shall  not  make  us  ashamed ;  and  (2.)  It  is 
God's  love  to  us,  and  not  our  love  to  God,  that  the  apostle 
proceeds  immediately  to  illustrate.  The  meaning  of  the  affir- 
mation is,  We  know  that   God  loves  us,  and  we  know  this 

»  Ver.  3.  ^  1  Cor.  xv.  58  ;  2  Cor.  i.  7 ;  iv.  14. 

3  Chap.  iv.  15. 

4  Luke  viii.  15  ;  x.\i.  19  ;  Rom.  viii.  25 ;  xv.  4 ;  1  Thes.  i.  6;  2  Thes. 
iii.  5  ;  Ileb.  x.  36 ;  xii.  1  ;  James  i.  3,  4 ;  v.  11  ;  Rev.  ii.  2 ;  iii.  10. 

'^  Vcr.  4.  c  Ver.  6. 


SECT.  II.]  THE  DIVIXE  METHOD  OF  JUSTIFICATION.  69 

tlu'ougli  the  operation  of  Divine  influence  :  the  Holy  Ghost 
has  made  us  know  and  beheve  it.  And  how  has  He  done 
this  ?  Is  it  by  giving  us  individually  a  direct  testimony  to 
the  fact  that  God  loves  us  ?  No  ;  it  is  by  leading  us  really 
to  believe  the  Gospel  record.  "  Hereby  perceive  we  the  love 
of  God,  because  He,  God's  Son,  laid  down  his  life  for  us." 
"  In  this  was  manifested  the  love  of  God  toward  us,  because 
that  God  sent  His  only  begotten  Son  into  the  world,  that  we 
might  live  through  Him."  "  Herein  is  love,  not  that  we 
loved  God,  but  that  He  loved  us,  and  sent  His  Son  to  be  the 
.  propitiation  for  our  sin."  How  can  we  believe  this,  and  doubt 
that  God  loves  us  ?  We  know  and  are  sure  of  this  love ;  for 
we  know  and  are  sure  that  when  we  were  "  without  streno;th" 
and  "  ungodly,"  incapable  of  helping  ourselves,  tmdeserving 
of  God's  help,  Christ  saved  us  by  dying  in  our  room.^ 

And  surely  this  is  satisfactory  proof.  It  were  incredible 
that  a  merely  just,  strictly  honest,  man  should  find  anybody 
ready  to  ransom  his  Hfe  by  the  sacrifice  of  his  ovm.  Such  a 
mark  of  regard  may,  as  the  highest  proof  of  human  love,  be 
given  to  a  good,  a  benevolent  man,  by  one  whom  he  has  laid 
under  peculiar  obligations.  But  what  is  this  to  the  proof  which 
God  has  given  of  His  love  to  us  ?  We  were  not  good — we  were 
not  even  just — we  were  sinners,  righteously  condemned  per- 
sons; yet  for  us  Clu-ist,  who  is  the  incarnate  God, — "God 
manifest  in  flesh" — died.^   If  this  do  not  prove  love,  what  can? 

But  is  it  not  possible  that  God  should  cease  to  love  us,  and 
thus  our  hope  of  His  gloiy  be  disappointed  and  make  us 
ashamed?  The  thing  is  impossible.  (1.)  If,  when  we  were  in 
circumstances  the  most  calculated  to  excite  despair,  ^'shuiers'^ — 
condemned,  "  enemies"  ^ — persons  regarded  ^dth  displeasiu'e, 
God  manifested  love.  He  assiu'edly  \\ill  not  cease  to  love,  and 

1  Ver.  6.  2  ver.  7,  8. 

^  "  sx^poi  may  either  be  active,  as  Col.  i.  21,  or  passive,  as  Rom.  xi.  28. 
But  here  the  latter  meaning  only  can  apply,  for  the  apostle  is  speaking 
of  the  death  of  Christ,  and  its  effects,  as  applied  to  all  time,  not  merely  to 
those  believers  who  lived  :  and  those  unborn  at  the  death  of  Christ  coul4 
not  have  been  e^c^pol  in  the  active  sense." — Alford. 


70  DOCTKIN^VL.  [part  II. 

manifest  love,  now  that,  "justified"  by  His  grace,  we  are  in 
circumstances  eveiy  way  fitted  to  encom'age  liope.^  (2.)  If 
we  have  ah-eady  received  the  strongest  possible  proof  of  God's 
love,  surely  He  will  not  Avithhold  any  other  proof  of  love  neces- 
sary to  our  happiness.  He  who  gave  us  His  Son  cannot 
refuse  us  His  heaven.^  (3.)  If  He  gave  the  highest  proof  of 
His  love  when  we  were  in  the  w^orst  conceivable  circum- 
stances. He  will  not  Avithhold  proofs  of  His  love,  which,  how- 
ever extraordinary,  are  not  to  be  compared  to  this,  when  we 
are  brought  into  far  more  favourable  circumstances.  He  who 
gave  His  Son  for  us  when  enemies,  will  not  withhold  His 
heaven  from  us  when  we  are  reconciled  to  Him.^  And  finally, 
(4.)  If  consequences  so  full  of  blessing,  so  expressive  of  love, 
flowed  fi'om  the  death  of  Christ,  sm-ely  eveiy  blessing  needful 
for  our  complete  and  eternal  happiness  may  be  expected  from 
the  power  of  His  endless  life.*  Well  then  may  the  sinner  jus- 
tified by  believing  "  rejoice  in  the  hope  of  the  glory  of  God" — a 
hope  which  tribulations  strengthen  instead  of  destropng — a 
hope  which  cannot  be  disappointed,  because  founded  on  the 
clearly  demonstrated  love  of  the  unchangeable  God.  And 
this  joyful  hope,  like  "  the  peace"  and  "  the  access,"  which 
are  secured  by  "  the  righteousness  of  God" — the  Divine 
method  of  justfication,  is  graciously  bestowed  by  God,  fifeely 
received  by  man,  through  the  redemption  that  is  in  Christ  Jesus. 
There  is  still  another  and  higher  privilege  secm-ed  by  this 
Divine  method,  with  which  th(!  apostle  concludes  his  wonderful 
enmneration.  "  And  not  only  so" — that  is,  not  only  being  jus- 
tified by  believing,  have  we  solid  peace,  and  firee  access,  and  joy- 
ful hope — but  "we  joy,"  exvilt,"in  God  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement,"  or 
rather,  the  'reconciliation.'^  The  justified  person  stands  in  a 
new  and  peculiar  relation  to  God.  He  has  a  personal  inte- 
rest in  that  sum  and  substance  of  all  the  exceeding  great  and 
precious  promises,  "  I  will  be  thy  God."     '  I  will  be  to  thee,  I 

»  Ver.  9.  2  Vcr.  10.  '  Ver.  0,  10.  *  Ver,  10. 

*  Ver.  1 1 .   Tlie  En^^lisli  Avord  originally  signified  reconciliation,  at-one- 
ment,  the  being  at  one 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  71 

will  do  for  thee,  all  that  may  be  expected  from  the  infinite 
perfections  of  the  Godhead — infinite  power,  eternal  and  mi- 
changeable  wisdom,  righteousness,  faithftilness,  and  love.' 
And  in  God  thus  related  to  him,  the  believer  joys,  exults, 
glories.  The  language  of  his  heart  is,  "  God  is  the  portion  of 
my  inheritance.  My  God  is  my  glory.  ISIy  soul  makes  her 
boast  in  God.  In  God  is  my  salvation  and  my  glory  :  the 
rock  of  my  strength ;  and  my  refuge  is  in  God.  My  flesh  and 
my  heai't  faileth ;  but  God  is  the  strength  of  my  heart,  and  my 
portion  for  ever."  And  this  relation  to  God,  and  this  gloria- 
tion  in  Him,  are  "  through  our  Lord  Jesus  Christ;"  through 
His  mediation  do  we  obtain  and  enjoy  these  blessings.  Through 
Him  we  receive  the  reconciliation.  His  propitiatory  sacrifice  was 
the  ransom.  His  Spirit  is  the  author  of  that  faith  which  inte- 
rests us  incUvidually  in  the  ransom,  and  makes  us  partakers  of 
the  blessings  which  it  prociu'es.  And  we  noio  receive  the  recon- 
ciliation. The  enjojanent  of  the  full  and  entire  approbation 
of  God,  as  perfectly  holy,  is  something  future,  and  is  the  ob- 
ject of  hope ;  but  the  reception  of  the  reconciliation  is  some- 
thing present.  "  We  noio  receive  the  reconciliation,"  and  this 
enables  us  noic  to  "  rejoice  in  God."  This  result  of  the  right- 
eousness of  God  is  thus,  like  all  the  rest,  "  freely,  by  God's 
grace,  through  the  redemption  that  is  in  Christ  Jesus." 

To  show  how  entirely  justification,  and  the  peace  with,  and 
access  to  God,  and  the  permanence  of  these  blessings,  and 
the  joyful  hope  of  God's  glory,  and  the  triumphant  exultation 
in  God  Himself,  which  are  secured  by  justification,  are  owing 
to  "  the  redemption  that  is  in  Christ  Jesus,"  seems  the  object 
of  the  apostle  in  the  concluding  paragraph  of  the  fifth  chapter ; 
and  he  prosecutes  this  object  by  instituting  a  comparison  and 
contrast  between  the  way  in  which  man  originally  became 
guilty,  through  the  sin  of  Adam,  and  the  way  in  which  man- 
kind become  righteous — are  justified — through  the  redemption 
in  Christ  Jesus — His  obedience  to  death,  which,  as  a  propiti- 
atory sacrifice,  is  our  ransom.  The  justification  of  the  believer 
is  as  entirely  the  result  of  this  obedience,  without  reference  to 
his  own  good  Avorks,  as  certain  evils,  to  which  all  mankind 


72  DOCTRINAL.  [PAUT  II. 

are  exposed,  are  entirely  the  result  of  the  first  sin  of  the  first 
man,  without  reference  to  their  personal  transgressions  of  the 
Divine  law. 

It  is  of  great  importance  that  we  should  distinctly  appre- 
hend both  the  subject  and  object  of  the  important  paragraph 
now  before  us.  The  subject  is  justification — restoration  to  the 
Divine  favour — and  that  on  which  it  rests.  The  ajx)stle  is 
not  contrasting  a  condition  of  righteousness  generally,  including 
both  state  and  character,  relation  and  disposition,  with  a  con- 
dition of  sinfulness,  in  an  equally  extended  sense  ;  he  is  not  con- 
trasting a  state  of  sanctification  with  a  state  of  depravity  :  he 
is  contrasting  a  state  of  security  from  punishment,  and  of 
happiness,  as  contrasted  with  a  state  of  liability  to,  certainty  of, 
punishment  and  misery — a  state  of  favoiu'  with  a  state  of  vNTath 
— a  state  of  justification  with  a  state  of  condemnation — a  state  of 
secured  happiness  with  a  state  of  impending  ruin.  And  the 
object  he  has  in  view  is  to  illustrate  the  former  by  the  latter — 
to  show  that  there  is  a  strong  analogy,  in  one  of  the  most  jdccu- 
liar  features  of  the  way  in  which  it  is  prociu'cd,  to  an  equally 
peculiar  feature  of  the  way  in  which  its  opposite  was  incui'red ; 
and  that  is — That  as  all  men  are,  in  certain  points,  treated  as  if 
they  were  sinners  entirely  on  account  of  the  first  sin  of  the  first 
man,  Adam,  so  all  men  who  are  justified  are  treated  as  if  they 
were  righteous  entirely  on  account  of  the  obedience  to  death  of 
Him  of  whom  the  first  man  was  an  image — the  Lord  from 
heaven :  and  thus,  even  thus,  is  the  Divine  method  of  justifi- 
cation "  through  the  redemption  that  is  in  Christ  Jesus." 

All  the  evil  that  befalls  mankind,  either  in  the  present  or 
the  future  world — all  the  multifarious  forms  of  guilt,  depravity, 
and  misery — may,  in  one  point  of  view,  be  considered  as  origi- 
nating in  the  first  sin  of  the  first  man.  Directly  or  indirectly, 
they  all  flow  fi'om  this  source.  Some  of  these  evils  are  realized, 
however,  only  through  the  individual,  in  his  own  person,  be- 
coming an  actual  \iolator  of  the  Divine  law,  and  are  realized  by 
him  in  the  degree  in  which  he  does  so.  There  are  others  that 
come  directly  on  the  race,  as  the  manifestation  of  the  displeasm-e 
of  God  at  the  first  sin  :   Death,  including  in  that  dreadfiil  word 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  73 

man's  loss  of  immortality,  as  an  embodied  being ;  a  life  longer 
or  shorter,  it  might  be,  but  liable  to  disease,  doomed  to  death, 
and  the  greater  loss  of  that  holy  Divine  influence  which  is  the 
soul  of  the  human  soul,  the  principle  of  its  true  excellence 
and  highest  happiness.  These — mortality  and  destitution  of 
spiritual  goodness — come  equally  on  all  men,  without  refer- 
ence to  personal  acts  of  guilt ;  and  these  are  the  evils,  the 
manner  of  incurring  which  the  apostle  employs  as  an  illustra- 
tion of  the  manner  in  which  the  great  blessing  of  justification 
is  obtained  for  man.  This  seems  plain  from  the  apostle's 
object,  for  evils  not  resulting  entirely  from  Adam's  sin, 
would  not  have  corresponded  with  blessings  resulting  entirely 
from  our  Lord's  obedience ;  and  it  appears  also  from  his 
stating  that  the  evils  he  refers  to  are  not  only  incurred,  but 
undergone,  by  the  whole  of  the  race,  even  by  those  of  them 
who  are  "  to  reign  in  Kfe  by  Christ  Jesus  ;"  and  ftirther, 
from  his  obviously  contrasting  the  judgment  of  the  one  offence, 
which  is  executed,  with  the  judgment  of  the  many  offences, 
which  is  graciously  removed  in  justification. 

The  apostle's  analogical  illustration  of  the  manner  in  which 
the  Divine  method  of  the  justification  of  mankind  is  through 
the  redemption  that  is  in  Christ  Jesus — that  is,  His  obedience 
to  death,  by  the  manner  in  which  mankind  came  into  a  state 
of  condemnation  through  the  disobedience  of  Adam,  is  con- 
tained in  the  paragi'aph  from  ver.  12  to  ver.  19 ;  and  it  con- 
sists of  a  statement — (1.)  Of  the  fact  on  which  the  analogy 
proceeds  ;  (2.)  Of  the  points  in  which  it  does  not  hold ;  and 
(3.)  Of  the  points  in  which  it  does  hold. 

The  fact  is  stated  in  the  12th  verse:  "  Wherefore,  as  by 
one  man  sin  entered  into  the  world,  and  death  by  sin ;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned." '  The 
word  "  wherefore"  is  either  equivalent  to,  '  Since  these  things 
are  so — since  Jesus  Christ  was  so  given  for  our  offences,  as 
that  we  are  justified  by  Him — since  by  Him  we  have  peace 
wuth  and  access  to  God — since  by  Him  we  receive  the  recon- 

^  iifixprou  is  explained,  ver.  19,  as  =  KXTiOTctdmcuv  ufixpTu'/.oi. 


74  DOCTRINAL.  [PART  II. 

ciliation — in  one  word,  since  we  are  justified  by  the  redemp- 
tion that  is  in  Him,  it  follows  that  there  is  a  very  remarkable 
coincidence  between  the  way  in  which  we  are  justified  and 
the  way  in  which  we  became  guilty  ;'  or  it  is  to  be  understood, 
as  it  sometimes  is,  as  equivalent  to,  '  In  reference  to  this  mat- 
ter'— our  receiving  the  reconciliation, — it  is,  "  as  by  one  man 
sin  entered  into  the  world."  The  sentence  is  plainly  what  is 
called  elliptical — something  is  wanting  to  make  out  its  mean- 
ing ;  and  the  supplement  last  noticed  seems  the  simplest. 

Now,  what  is  the  fact  which  is  to  illustrate  our  entire  in- 
debtedness to  the  work  of  Christ  for  our  justification  ?  It  is 
this  :  "  By  one  man" — that  is  plainly  the  first  man — "  sin 
entered  into  the  world."  The  meaning  is  not,  sin  then  first 
began  to  exist  in  the  universe.  Devils  had  sinned.  Eve  had 
sinned,  before  Adam  sinned.  The  words,  "  sin  came  into  the 
world,"  refer  not  so  much  to  Adam's  sin,  as  to  the  consequence 
of  Adam's  sin.  To  be  in  the  world  marks  what  is  common. 
By  one  man  sinning,  sin — guilt — became  a  M'orld-wide  thing ; 
and  so  did  death,  for  death  came  along  with  guilt :  where 
there  was  guilt  there  was  death,  and  where  there  was  death 
there  was  the  evidence  of  guilt ;  and  thus  death  became  not 
only  common,  but  universal  among  mankind  ;  for  all  men 
have  sinned,  all  men  are  guilty — so  guilty  as  to  die.  All 
mankind  are  exposed  to  death  in  consequence  of  the  first  sin 
of  the  first  man  ;  all  men  are  treated  as  guilty  on  account  of 
that  one  offence. 

The  proof  of  this  fact,  on  which  the  apostle's  analogical 
illustration  rests,  is  contained  in  the  13tli  and  14th  verses  : 
*'  For  until  the  law  sin  was  in  the  world  :  but  sin  is  not  im- 
puted when  there  is  no  law.  Nevertheless  death  reigned 
from  Adam  to  Moses,  even  over  them  that  had  not  sinned 
after  the  similitude  of  Adam's  transgression."  If  I  mistake 
not,  the  apostle's  argument  is  ])erplexed  by  the  meaning  given 
in  our  version  to  the  particle  rendered  "  until."  It  is  often 
used  to  signify  'during,'  or  'while:'  as  Acts  xxvii.  33, 
"While  the  day  was  coming  on;"  Ileb.  iii.  13,  "Exhort 
one  another  while  it  is  called  to-day."     Understanding  it  so 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  75 

liere,^  this  seems  tlie  apostle's  argument :  '  During  the  law — 
the  Mosaic  law- — sin  was  so  in  the  world  that  men  died —  all 
men  died.  All  men  were  treated  as  criminals  by  being  put  to 
death.'  But  it  might  be  said,  Their  being  under  the  law  accounts 
for  this — it  was  the  law  that  killed  them.  The  apostle  might 
have  said,  No,  death  was  not  the  sanction  of  the  Mosaic  law : 
premature  violent  death  was,  not  simple  death.  The  men 
condemned  to  die  would  of  their  own  accord  have  died  ;  and 
men  died  beyond  Judea  as  well  as  in  it.  But,  instead  of 
taking  that  ground,  he  rises  to  the  state  before  the  law,  and 
taking  along  with  him  the  j^rinciple,  "  Avhere  there  is  no  law 
there  is  no  transgression,"  he,  as  it  were,  says,  It  surely  was 
not  the  law  that  killed  the  men  who  lived  from  Adam  to 
Moses.  Yet  they  died — they  all  died.  Death  reigned  over 
them.  But  was  it  not  the  sentence  of  what  may  be  termed 
natural  moral  law,  that  doomed  them  *?  No,  not  that  either, 
says  the  ajiostle  ;  death  reigned  even  over  those  who  had  not 
sinned  after  the  similitude  of  Adam's  transgression,  by  doing 
what  they  knew  to  be  wrong.  This  interpretation,  which 
refers  "  those  who  did  not  sin  after  the  similitude  of  Adam's 
transgression"  to  infants  and  idiots,  seems  to  me  the  only 
one  Avhich,  agreeing  to  the  natural  sense  of  the  words,  brings 
out  the  force  of  the  apostle's  argument.^  The  true  account 
of  death  in  them  is  the  ti*ue  account  of  death  in  all  men. 
They  die  entirely  on  account  of  tlie  first  sin  of  the  first  man, 
without  reference  to  their  own  personal  violations  of  the  Divine 
law.     Such  is  the  fact  and  the  evidence. 

Let  us  now  see  in  what  points  the  analogy  between  the 
economy  of  condemnation  and  that  of  justification  does  not 
hold.  Adam  is,  in  this  very  remarkable  event,  appealed  to  as  a 
figure — a  type  of  Him  who  is  to  come ;  but  the  type,  though 
striking,  is  not  perfect.     The  points  where  the  analogy  does 

^  a,x,pt.  We  are  not  singular  in  our  view  of  the  particle.  Origan, 
Chrysostom,  Theodoret,  Augustine,  Erasmus,  Krebs,  Beausobre,  Koppe, 
Fritzsclie,  and  others,  explain  it  thus  here. 

^  Vide  Hodge  in  loc;  Hill's  Lectures,  ii.,  394;  Edwards'  Works,  ii., 
303,  where  our  exegesis  is  clearly  stated,  and  powerfully  sustained. 


76  DOCTRINAL.  [part  II. 

not  hold,  are  thus  stated  by  the  apostle  in  the  15th,  16th,  and 
17th  verses  :  "  But  not  as  the  offence,  so  also  is  the  free  gift. 
For  if  through  the  offence  of  one  many  be  dead ;  much  more 
the  grace  of  God,  and  the  gift  by  grace,  which  is  by  one  man, 
Jesus  Christ,  hath  abounded  unto  many.  And  not  as  it  was 
by  one  that  sinned,  so  is  the  gift :  for  the  judgment  was  by 
one  to  condemnation,  but  the  free  gift  is  of  many  offeiices 
unto  justification.  For  if  by  one  man's  offence  death  reigned 
by  one  ;  much  more  they  which  receive  abundance  of  grace, 
and  of  the  gift  of  righteousness,  sliall  reign  in  life  by  one, 
Jesus  Christ."  I  do  not  think  these  verses  are  the  statement 
of  an  argument,  but  merely  an  affirmation.  They  are  true, 
viewed  as  an  affirmation  ;  but  it  would  not  be  easy  to  make  a 
conclusive  argument  out  of  them. 

The  first  of  these  verses  is  a  general  assertion  that  the  jus- 
tifying economy  transcends  the  condemning  economy.  "  The 
fi'ee  gift,"  or  gracious  interposition,  to  which  we  owe  om*  de- 
liverance fi'om  guilt,  is  not  as  "  the  offence,"  the  transgi'ession 
of  Adam,  by  which  we  all  became  guilty ;  the  one  does  not  in 
every  point  correspond  to  the  other.  No,  it  far  transcends  it. 
Of  "  the  offence  "  this  is  the  sum  that  has  been  said  :  "  By  this 
offence  of  one  man  many  are  dead  " — or  many  die  through  it ; 
and  if  the  free  gift  had  been  as  this,  it  would  have  just  been  said, 
'  By  the  free  gift  many  are  made  alive,  or  live.'  But  it  is 
much  more  than  this.  "  The  grace  of  God" — the  sovereign 
mercy  of  God,  in  which  all  originates — and  "  the  gift  by  grace" 
— the  Divine  economy  of  dispensing  forgiveness,  "  which  is 
by" — through  —  "one  man,  Jesus  Christ," — these  are  not 
merely  adequate,  in  their  good  effects,  to  the  bad  effects  of  the 
offence,  but  the}^  "  have  nnicli  more  abounded  to  a  great  mul- 
titude." The  points  of  resemblance  here,  you  will  perceive, 
are  two  :  The  offence  is  by  one  man,  and  issues  in  evil  to  a 
multitude  ;  the  free  gift  is  by  one  man  too,  and  issues  in 
good  to  a  multitude.  The  ])oint  of  contrast  is,  '  The  amount 
of  good  resulting  from  the  free  gift,  to  those  interested  in  it, 
is  much  greater  than  the  amount  of  the  e\  il  directly  and  solely 
derived  from  the  offence.' 


SECT.  II.]   TUE  DIVINE  5IETH0D  OF  JUSTIFICATION.  77 

The  two  succeeding  verses  illustrate  this  general  principle, 
and  show — (1.)  That  the  free  gift  delivers  not  only  from  the 
evil  incurred  by  the  offence,  but  from  other  evils  ;  and  (2.) 
That  the  free  gift  raises  those  who  are  interested  in  it  to  a 
higher  state  of  happiness  than  they  would  have  enjoyed  had 
the  offence  never  occurred.  The  natm'al  supplement  of  the 
ellipsis,  in  the  beginning  of  ver.  16,  is  "  the  judgment,"  "  Not 
as  the  judgment  through  one  that  sinned  is  the  gift."  "  The 
judgment"  is  the  sentence  of  the  law  in  reference  to  the 
offence ;  this  sentence  was  "  through  one  that  sinned ;"  it 
went  forth  on  all  men,  through  the  medium  of  our  first  parent, 
when  he  sinned.  Now,  says  the  apostle,  "  the  gift  is  not  as 
this  judgment."  "  The  gift "  is  the  free  sentence  of  forgive- 
ness, which,  in  the  justifying  economy,  takes  the  place  of  the 
righteous  sentence  of  condemnation  under  the  condemning 
economy.  The  apostle  shows  in  what  the  dissimilitude  con- 
sists :  "  the  judgment  was  by  one  to  condemnation,  but  the 
fi'ee  gift  is  of  many  offences  to  justification."  The  first  clause 
here  is  somewhat  dark,  from  a  word  not  having  been  supplied 
that  ought  to  have  been  supplied,  and  from  the  particle, 
rightly  rendered  of  in  the  second  clause,  being  rendered  hy  m 
the  first.  The  apostle's  meaning  is  plain  when  you  read,  "  for 
the  judgment " — the  righteous  sentence,  "  was  of  one  offence" 
— the  first  offence  of  the  first  man,  of  course,  "to  condemnation;" 
"  but  the  free  gift" — the  gracious  sentence,  "  was  of  many 
offences  to  justification."  The  sentence,  condemning  men  to 
death,  was  grounded  on  the  first  sin  of  the  first  man.  Had 
there  been  just  a  correspondence,  and  no  more,  there  would 
have  been  a  reversal  of  that  sentence,  and  no  more.  Other 
offences,  against  wdiich  other  sentences  had  gone  forth,  must 
still  be  encountered.  But  "  the  blood  of  Jesus  Christ  cleanseth 
from  all  sin  ;"  the  gracious  sentence  of  remission  removes  all 
iniquities. 

But  this  is  not  all.  Not  only  are  their  other  offences  as  well 
as  the  first  offence  remitted,  but  the  justifying  economy  raises 
those  interested  in  it  to  a  higher  place  than  that  from  which 
they  were  hurled  by  the  condemning  economy.     "  By  one 


78  DOCTRINAL.  [PART  IT. 

man's  offence,  deatli  reigned  by  one."  By  the  transgression  of 
one  man — Adam,  deatli  not  only  prevailed  but  reigned, — that 
is,  all  men  died  through  means  of  him,  the  transgressor.  But 
what  is  the  other  side  of  the  contrast  ?  Is  it,  '  By  one  man's 
obedience  men  are  brought  back  from  the  death  into  which 
the  one  man's  offence  plunged  them?'  No,  it  is  something 
much  more  than  this :  "  !Much  more  shall  they  who  receive 
abundance  of  grace,  and  of  the  gift  of  righteousness,  reign  in 
life  by  Jesus  Christ."  "  The  abundance  of  gi'ace"  is  just 
equivalent  to  abundant  grace — an  overflow  of  Divine  kind- 
ness. "  The  gift  of  righteousness"  is  a  fui'ther  description 
of  this  abimdant  grace  :  "  the  gift  of  righteousness"  is  the 
gift  of  justification — full,  fi'ee  justification,  justification  by 
God's  grace — the  gift  of  God.  To  "  receive"  this  is  to  be 
interested  in  it :  it  is  to  "  have  it,"  as  the  apostle  says  ;  ^  and 
it  is  "  u2~>on  all  them  that  believe,"  only  on  them.  Now,  says 
the  apostle,  these  persons  "  shall  reign  in  life" — they  shall 
live  and  reign.^  They  shall  enjoy  a  state  as  far — infinitely 
further — above  the  paradisaic  life  lost  by  the  offence,  as  royal 
life  is  supposed  to  be  above  ordinary  life,  and  this  they  shall 
enjoy  by  one,  Christ  Jesus.  They  will  be  indebted — entu'ely 
indebted — to  Him  for  it  all. 

The  apostle  now  states  the  points  in  which  the  analogy 
holds  :  this  he  does  in  the  18th  and  19th  verses.  "  There- 
fore as  by  the  offence  of  one,  judgment  came  upon  all  men  to 
condemnation,  even  so  by  the  righteousness  of  one,  the  fi'ee 
gift  came  upon  all  men  to  justification  of  life.  For  as  by  one 
man's  disobedience  many  were  made  sinners,  so  by  the  obe- 
dience of  one  shall  many  be  made  righteous."  In  the  margin  of 
your  Bibles,  you  will  find  "one  oflFence"  for  "  the  offence  of  one," 
and  "  one  obedience"  for  "  the  obedience  of  one."  That  in  the 
margin  is  the  better  rendering,  as  is  indeed  generally  the  case. 
In  the  18th  verse,  he  compares  the  unity  of  the  offence  with 
the  unity  of  the  obedience;  and  in  the  19th,  the  singidanti/  of 


1  Phil.  iii.  9. 

2  Horace,  Epist.  i.  10,  says,  "Vivo  et  regno,"  i.e.  bcatissime  vivo. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  79 

the  ofFender  with  the  singularity  of  the  obeyer.  Yon  will 
observe  also,  that  in  verse  18  there  are  two  considerable  sup- 
plements printed  in  the  italic  character — "judgment  came," 
and  "  the  free  gift  came."  A  shorter  supplement — for  some 
supplement  is  necessary — would  have  equally  served  the 
purpose.  "  As  it  was  by  one  offence  upon  all  men  to  con- 
demnation, so  is  it  by  one  righteousness  on  all  men  to  jiistifi- 
cation  of  life  ;"  or,  to  give  the  apostle's  idea  more  in  the 
English  idiom,  '  As  by  one  offence  all  men  were  condemned, 
so  by  one  righteousness  are  all  men  justified  so  as  to  live.' 
To  complete  the  sense,  you  must  supply  the  w^ord  'death'  in 
the  first  clause,  so  as  to  correspond  with  the  word  "  life"  in  the 
second.  '  Well,  then,  as  by  one  offence  all  men  were  con- 
demned so  as  to  die,  so  by  one  righteousness  all  are  justified 
so  as  to  live.'  "  The  one  offence"  is  Adam's  first  sin  ;  "  the 
one  righteousness"  is  the  one  unbroken  great  act  of  obedience 
of  our  Lord,  commenced  in  his  birth,  terminated  on  the  cross 
— an  act  embracing  the  whole  demands  of  the  law.  On  the 
ground  of  the  first  is  condemnation  ending  in  death  ;  on  the 
ground  of  the  second,  justification  ending  in  life. 

There  is  a  difficulty  in  the  phrase  "  all  menV  We  know 
most  certainly  that,  though  all  men,  on  the  ground  of  the  one 
offence,  are  condemned  so  as  to  die,  all  men  are  not,  on  the 
ground  of  the  one  obedience,  justified  so  as  to  live.  Had  the 
expression  been  a//,  then  it  might  have  meant  the  two  totals  of 
the  two  bodies  of  which  Adam  and  Christ  are  respectively  the 
heads  ;  as  when  it  is  said,  "  In  Adam  all  che — in  Christ  all- 
are  made  alive"  with  the  resurrection  of  life ;  that  is,  "  All 
in  Adam  die" — "  all  in  Christ  are  made  alive."  But  the 
phrase  is  "  all  men"  and  therefore  I  apprehend  we  must  ex- 
plain it  on  a  principle  not  unfrequently  adopted  in  Scripture. 
In  both  cases  the  effects  are  not  confined  to  particular  classes 
of  men  :  men  of  all  descriptions,  young  or  old,  rich  or  poor, 
Jew  or  Gentile,  learned  or  unlearned,  are  to  be  found  in- 
volved in  the  condenming  power  of  the  offence  and  the  justi- 
fying power  of  the  obedience. 

In  the  19th  verse,  the  contrast  is   between  the   "  singu- 


80  '  DOCTRINAL.  [PART  11. 

larity,"  the  "  oneness,"  of  the  individuals  by  whom  respectively 
men  are  "  made  sinners"  and  "  made  righteous."  "  By" — 
through  "  the  disobedience  of  one  man,"  Adam,  "  many,"  even 
the  whole  race,  were,  by  a  Divine  constitution,  "  made  sin- 
ners," reckoned  guilty — constituted,  in  a  particular  sense  of 
the  term  sinners,  liable  to  the  punishment  of  sin  ;  on  the  other 
hand,  by  the  obedience  of  one — the  faultless,  perfect  satisfac- 
tion given  to  the  demands  of  the  Di\'ine  law  by  our  Lord, 
many — a  multitude  that  no  man  can  number  out  of  all  nations, 
and  kindreds,  and  peoples,  and  tongues,  are  "  made" — consti- 
tuted, "righteous,"  that  is,  are  justified,  entirely  on  the  ground 
of  this  all-perfect  righteousness. 

Such  is  the  analogy  between  the  condemnatory^  economy 
through  Adam,  and  the  justificatory  economy  through  Christ 
Jesus.  The  fact  on  which  it  rests  is,  '  All  men  are  treated 
as  sinners,  within  certain  limits,  entirely  on  the  ground  of  the 
first  sin  of  the  first  man.' — The  evidence  of  that  fact  is,  '  All 
men  died  during  the  Mosaic  law,  but  the  Mosaic  law  did  not 
kill  them.  This  is  plain,  for  men  died  before  the  law  as  well 
as  under  it ;  nor  can  you  accomit  for  their  death  as  the  sanction 
of  natural  moral  law,  for  those  died — infants  and  idiots — who 
were  not  capable  of  violating  it.  The  account  of  death  in  them 
is  the  true  account  of  death  in  all  men.  They  are  reckoned 
guilty  in  consequence  of  the  first  sin  of  the  first  man,  and  there- 
fore die.' — Men  owe  their  justification  as  entirely  to  Christ  as 
they  did  their  original  condemnation  to  Adam. — The  saA^ing 
efficacy  of  Christ's  obedience  is  greater,  how^ever,  than  the 
condemning  efficiency  of  Adam's  disobedience.  It  delivers 
not  only  from  the  evils  directly  resulting  fi'om  Adam's  sin, 
but  from  those  contracted  by  personal  transgressions ;  and  it 
raises  to  a  higher  height  than  that  from  which  we  were  pre- 
cipitated.— Still,  however,  the  analogy  is  striking  and  exten- 
sive. On  the  one  hand,  there  is  one  man,  Adam ;  on  the 
other,  one  man,  Jesus  Christ :  on  the  one  hand,  offence  or  dis- 
obedience ;  on  the  other,  righteousness  and  obedience  :  on  the 
one  hand,  one  offence;  on  the  other, one  righteousness  :  on  the 
one  hand,  a  rigliteous  sentence;  on  the  otlier,  a  gracious  sen- 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  81 

tence  :  on  the  one  hand,  the  righteous  sentence  denounces 
condemucation  ;  on  the  other,  the  gracious  sentence  pronounces 
justification  :  on  the  one  hand,  there  is  condemnation  issuing 
in  death ;  on  the  other,  there  is  justification  issuing  in  Hfe  :  on 
the  one  hand,  there  is  a  muUitude  of  men  of  all  descriptions ; 
on  the  other,  a  multitude  of  men  of  all  descriptions  :  in  fine,  on 
the  one  hand,  there  is  a  multitude  of  men  of  every  description, 
condemned  and  dying,  entirely  on  account  of  the  one  offence 
of  the  one  man  Adam  ;  on  the  other,  a  midtitude  of  men  of 
every  description,  justified  and  living,  entirely  on  account  of 
the  righteousness  of  the  one  man  Jesus  Christ.  So  full  of 
meaning  is  the  enunciation  that  "  the  reconciliation  is  AS 
by  one  man  sin  entered  into  the  world,  and  death  by  sin."  ^ 

All  this  illustration  is  di'awn  from  the  original  constitution 
of  things  and  the  violation  of  it.  In  the  two  concluding  verses, 
further  illustration  of  the  Divine  method  of  justification  is 
draAvn  from  the  state  of  things  which  followed  this  violation.^ 
"  Moreover,  the  law  entered  that  sin  might  abound,  but  when 
sin  abounded  then  did  grace  much  more  abound ;  that  as  sin 
has  reigned  unto  death,  even  so  might  grace  reign  through 
inghteousness  unto  eternal  life."  The  apostle  seems  here  to 
follow  out  the  thought  transiently  noticed  at  verse  16 — The 
"  free  gift"  of  forgiveness  is  "  not  only  of  the  one  offence," — of 
which,  and  of  its  direct  results  he  has  hitherto  been  speaking 
— but  "  of  many  offences  to  justification."  Whence  came 
these  "many  offences'?"  One  unacquainted  with  human 
nature  might  suppose  that  the  consequences  of  the  one 
offence,  in  the  reign  of  universal  death,  were  so  dreadful, 
that  there  would  be  no  more  offending.  The  apostle's  account 
is,  "  The  law,"  or  rather.  Law,  "  entered."  These  words 
have  received  two  applications,  either  of  them  expressive  of 
an  important  truth,  though  not  equally  suiting  the  apostle's 
object — which  is  to  show  how  the  offence  abounded,  or  was 
multiplied,  and  how  the  Divine  method  of  justification  meets 
all  these  multiplied  offences.  It  has  been  supposed  that  "  Law" 
here  means,  as  at  verse  13,  the  law  of  Moses ;  in  Avhich  case 
1  Ver.  12.  2  ver   20,  21. 

F 


S2  DOCTRINAL.  [PART  II. 

the  statement  is — The  Law  in  due  time,  indeed,  was  intro- 
duced :  but  tliat  did  not  undo  the  effects  of  tlie  first  offence. 
If  the  design  of  the  law  be  in  the  apostle's  eye,  he  says  '  the 
law  entered,  in  order  that  it  might  be  apparent  that  the 
offence — sin,  did  abound:'  "By  the  law  is  the  knowledge  of 
sin.  If  the  efect  of  the  law  be  in  his  view,  then  he  says — *  it 
entered,  so  that  the  offence  abounded.'  With  fallen  man, 
where  there  is  law,  there  will  be  transgression. 

There  are,  how^ever,  serious  difficulties  in  interpreting  law 
here,  of  the  Mosaic  law.  The  apostle  says  '  law,'  not  '  the  law.'  ^ 
The  word,  translated  '  entered,' '  means  '  entered  silently,'  or 
*  stole  in' — a  phrase  very  indescriptive  of  the  magnificent 
giving  of  the  law  to  Israel  at  Sinai.  Besides,  it  is  natural  to 
expect  something  that  came  closely  after  the  first  offence  and  its 
disastrous  consequences,  and  something  involving  all  mankind, 
during  the  great  part  of  their  history ;  whereas  the  law  was  not 
given  till  more  than  2500  years  after  the  fall,  and  was  an  eco- 
nomy confined  to  a  single,  and  comparatively  a  small,  nation. 

It  seems,  then,  more  natural  to  refer  law  entering — to  the 
moral  law  silently  taking  the  place  of  the  positive  constitution 
under  which  man  was  placed  very  soon  after  his  creation,  and 
which,  on  the  fall,  ceased  to  exist  except  in  its  consequences. 
No  longer  does  Adam  stand  in  the  place  of  his  children  : 
every  man  is  henceforth  entirely  answerable  for  himself.^  This 
is  Imv,  and  it  entered  silently — the  word  seems  to  be  chosen 
as  a  contrast  to  the  mode  of  giving  the  Mosaic  law.  Now, 
what  was  tlie  effect  of  this  ?  did  men  strictly  obey  the  law  ? 
No  ;  "  the  offence  abounded" — was  multiplied.  Adam's  first 
son  killed  his  brother  ;  and  by  the  time  of  Noah,  "■  the  earth 
was  full  of  violence."  "  And  (rod  saw  the  wickedness  of  man 
that  it  was  great  on  the  eartli,  and  that  every  imagination  of 
his  heart  was  tmly  evil  and  that  contiinially,"'*  And  after  the 
flood  tilings  soon  became  equally  bad  ;  and  even  when  the  law 
came,  the  people  to  whom  it  came  did  not  keep  it.  In  their 
case,  too,  the  offence  abounded  or  was  multi])lied.     I  think  it 

'  vo'^of,  not  0  v6/no;.  '  7:upiiaii>.div.    Gal.  ii.  4  ;  conip.  2  Peter  ii.  1. 

»  Gen.  iv.  7.  *  Gen.  ii.  8,  vi.  5,  12,  13. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  83 

not  unlikely  that,  under  the  general  phrase  '  the  entering  of 
law,'  the  apostle  might  have  in  view  all  law — including  moral, 
Jewish,  and  even  civil  law.  Whenever  laiu  came  in,  it  led 
not  to  uniform  or  even  ordinary  obedience,  but  to  extended 
transgression.  The  idea  then  seems  to  be — things  have  been 
made  a  great  deal  worse  for  man  since  the  fall. 

But  however  bad  they  have  become,  the  grace  of  God,  in 
the  Divine  method  of  justification,  is  fitted  to  rectify  them — 
"  where  sin  abounded,  grace  did  much  more  abound."  The 
free  mercy  of  God  has  made  provision  for  the  pardon,  not 
only  of  the  first  offence,  but  of  all  offences.  "  That  as  sin 
has  reigned  unto  death,  even  so  might  grace  reign  through 
righteousness  unto  eternal  life,  by  Jesus  Christ  our  Lord."^ 
"  ThaC''  may  mark  either  the  design  or  the  effect  of  the 
saving  economy  :  this  was  so  ari'anged,  and  so  done,  in  order 
that,  or  so  that,  etc.  Both  are  true.  This  was  His  purpose  from 
everlasting ;  and  it  shall  stand,  and  He  will  do  all  His  pleasure. 
Sin,  as  a  powerful  tyrant,  is  represented  as  reigning  unto 
death — it  is  literally  in^  death — death  being  the  present 
actual  condition  of  fallen  man ;  grace,  as  an  omnipotent 
sovereign,  reigning  through  righteousness — the  righteousness 
of  God  unto^  "  eternal  life" — that  being  the  state  to  which 
the  reign  of  grace  is  to  conduct  all  her  subjects. 

Take  the  substance  of  this  statement  in  a  sentence — "  Since 
a  multitude  of  men  of  all  descriptions  become  guilty  and  die, 
through  Adam ;  and  since  a  multitude  of  men  of  all  descrip- 
tions are  justified  not  only  from  the  guilt  contracted  in  Adam, 
but  also  from  the  guilt  contracted  by  themselves,  and  are 
not  only  restored  to  the  life  which  Adam  forfeited  in  Para- 
dise, but  raised  to  a  royal,  eternal  life  with  Christ  Jesus  ; 
surely  if  sin  has  reigned  in  death  over  all  men,  grace  reigns 
more  gloriously  over  her  subjects,  through  righteousness  unto 
eternal  life ;  surely  though  sin  has  reigned,  grace  does  much 
more  reimi — and  all  this  throuoh  Jesus  Christ  our  Lord. 
The  holy  law,  sprinkled  with  the  blood  of  His  accepted  sacri- 

1  Yer.  21.  '  i».  '  il;. 


84  DOCTRINAL.  [PART  II. 

fice,  is  the  tlirone  of  grace  :  "  In  Him  we  have  redemption 
through  His  blooclj  the  forgiveness  of  sins  according  to  the 
rielies  of  God's  grace.''  This,  then,  is  the  apostle's  illustra- 
tion of  his  statement — "Justified  fi-eely  by  God's  grace 
through  the  redemption  that  is  in  Christ  Jesus." 

And  now,  is  not  this  a  plan  of  salvation  worthy  of  Him 
who  is  Love,  and  who  alone  hath  Avisdom  ?  Is  it  wonderful  that 
the  angels  should '  desire  to  look  into  it  ?  Is  it  not  of  all 
monstrous  incongruities  the  greatest  that  men,  who  have  the 
deepest  interest  in  it,  should,  of  all  intelligent  creatures,  be 
the  least  affected  by  it  ?  Say,  my  brethren,  do  we  not  stand 
in  need  of  such  a  salvation  ?  Ai'e  we  not  mortal  ?  Are  we 
not  condemned  ?  Does  not  the  wrath  of  God  rest  on  us  ? 
^lust  we  not  die — must  we  not  perish,  unless  thus  saved? 
Innumerable  offences  compass  us  about.  And  is  there  any 
other  way  of  deliverance  1  None ;  and  none  is  needed,  for 
here  is  salvation  exactly  suited  to  our  circumstances.  Is  there 
an  "offence" — "many  offences?"  Here  is  an  "obedience" 
that  overbalances  them  all.  Is  there  a  righteous  sentence  of 
condemnation  ?  Here  is  a  gracious  sentence  of  fi'ee  remission. 
Is  there  death  a  thousand  times  merited?  Here  is  eternal 
life — held  out  to  the  most  guilty  as  '  the  gift  of  God  through 
Jesus  Christ  our  Lord."  Will,  then,  any  be  so  impious,  so 
mad,  as  to  reject  this  salvation,  so  freely  offered  for  their 
acceptance  ? 

What  grateful  acknowledgments  are  due  fi*om  all  the  saved 
to  the  God  of  salvation,  and  to  His  beloved  Son  Jesus ! 
"Herein  is  love,  not  that  we  loved  God,  but  that  He  loved 
us,  and  sent  His  Son  to  be  the  propitiation  for  our  sins."^ 
"  God  commendeth  His  love  towards  us,  in  that,  while  we 
were  yet  sinners,  Christ  died  for  us."-  Let  this  love  constrain 
us,  to  show  our  gratitude  by  our  obedience.  Influenced  by 
these  mercies  of  God,  let  us  present  oursehcs  "  a  living 
sacrifice,  holy,  acce})table  inito  God,  which  is  our  reasonable 
service — our  rational  worship." 

>  1  John  iv.  10.  '  Horn.  v.  e. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  85 

§  4.   The  Bearing  of  the  Divine  Method  of  Justification  on 
Spiritual  Transformation. 

The  fourth  sub-section  under  the  head  '  Of  the  Divuie 
Method  of  Justification/  is  considerably  longer  than  any  of 
the  preceding,  reaching  from  the  beginning  of  the  sixth 
chapter  to  the  middle  of  the  1 7th  verse  of  the  eighth.  Its 
subject  is  '  The  Bearing  of  the  Divine  Method  of  Justifica- 
tion, on  Sanctification — of  the  Change  of  State,  on  the  Change 
of  Spiritual  Condition  and  Character.'  Its  text,  among  the 
outlines  contained  in  the  first  sub-section,  may  be  considered 
as  chapter  iii.  31 :  "  Do  we  make  void  the  law  through  faith  ? 
God  forbid  :  yea,  we  establish  the  law." 

In  this  section  the  apostle  shows,  first,  that  justification  is 
necessary  to  sanctification,  and  secures  it.  This  he  does  fi'om 
the  beginning  of  the  sixth  chapter  to  the  4th  verse  of  the 
eighth ;  and  then  he  shows  that  sanctification  is  the  evidence, 
the  only  satisfactory  evidence,  of  a  man's  being  interested  in 
the  Divine  method  of  justification.  Let  us  endeavour,  then, 
to  follow^  out  the  apostle's  illustrations  of  these  two  important 
and  somewhat  difficult  topics,  embracing  as  they  do  the  whole 
subject  of  the  connection  of  justification  and  sanctification — of 
the  change  of  relation  and  disposition,  of  state  and  character 
— the  legal  and  the  personal  change  which  the  religion  of 
Christ  is  designed  to  effect  in  man — a  subject  invoh  ing  almost 
all  that  is  most  peculiar  both  in  doctiinal  and  experimental 
Christianity. 

A.  Justif  cation  is  necessary  to  Sanctification,  and  secures  it. 

The  apostle  enters  on  the  subject  by  an  interrogation,  very 
naturally  rising  out  of  the  discussions  contained  in  the  previous 
sub-sections,^ — '.'  What  shall  we  say  then  ?  Shall  we  continue 
in   sin,  tliat   grace  may   abound?" — '  If  we   are  treated  as 

'  Chap.  vi.  1. 


86  DOCTRINAL.  [PART  II. 

righteous,  not  on  the  ground  of  our  own  doings  and  sufferings, 
but  entirely  on  the  ground  of  the  doings  and  the  sufferings  of 
another ;  if  we  obtain  a  personal  interest  in  these  justifying 
dointrs  and  sufferinrrs,  not  bv  workino;  but  believing ;  if  our 
personal  merits  have  no  more  causal  influence  on  our  being 
justified  and  saved,  than  our  personal  demerits  had  on  our 
being  condemned  and  dying  in  Adam ;  if  the  grace  of  God, 
through  Jesus  Christ,  be  more  powerful  to  pardon  and  to 
save,  then  guilt,  whether  hereditary  or  personal,  be  to  con- 
demn and  destroy ;  then,  is  it  not  a  fair  inference  from  all 
this,  that  we  viai/,  without  hazard,  "  continue  in  sin" — go  on 
in  sin  ;  nay,  on  the  principle  which  all  this  seems  to  enfold, 
that  doing  evil  is  the  way  to  make  good  come — the  grace  of 
God  abounding  more,  through  our  sin,  to  God's  glory — are 
we  not  encouraged  to  say,  "  Let  us  continue  in  sin,  that  grace 
may  abound  ?  " '  Thus,  very  early,  did  men  of  corrupt  minds 
"  turn  the  grace  of  God  into  lasciviousness ;"  and  thus,  too, 
did  many  enemies  of  the  Gospel  build  up  an  argument  against 
its  Divine  original. 

The  apostle  rejects  the  suggestion  Avith  abhorrence,  and 
shows  that  it  arises  out  of  an  entire  misconception  of  the 
nature  and  working  of  the  Divine  method  of  justification.^ 
"  God  forbid.  How  shall  we,  that  ai'c  dead  to  sin,  live  any 
longer  therein'?"  The  pm-port  of  the  apostle's  reply  to  the 
blasphemous  suggestion  has,  I  think,  been  very  generally 
misapprehended.  Some  consider  it  as  equivalent  to,  '  We 
have  undergone  a  real  as  well  as  a  relative  change.  We  have 
become  as  dead  persons  in  reference  to  sinful  desire  and  action, 
and  we  have  professed  this  in  submitting  to  baptism.'  But 
that  docs  not  at  all  meet  the  dilKculty,  in  the  case  either  of 
the  abuser  or  the  denier  of  the  .Gospel.  The  point  in  question 
is  the  tendency  of  the  Divine  method  of  justification,  not  by 
works,  by  the  faith  of  Christ,  through  the  redemption  that 
is  in  Christ  Jesus ;  and  the  answer,  '  We  arc  bound  to  be 
holy ;  "sve  have  admitted  om*  obligation  ;  and  we  are  habitu- 

'  Vcr.  2. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  87 

ally  holy/  does  not  meet  it.  The  adversary  might  say,  '  No 
doubt  such  is  your  obligation,  but  how  can  that  obligation 
consist  with  your  doctrine  ?  If  you  are  indeed,  in  a  moral 
sense,  dead  to  sin,  it  is  more  than  was  to  be  expected  from 
that  doctrine  of  yours  ;  and  whatever  you  have  engaged  to  do, 
this  is  what  that  doctrine  warrants,  encourages,  and  we  doubt 
not  will  end  in  leading  you  to  do — "  to  continue  in  sin  that 
grace  may  abound."  '  ^ 

The  apostle  takes  up  different  ground  altogether.  He  sets 
himself  to  show  that  the  Divine  method  of  justification  is  at 
once  necessary  to  sanctification,  and  secures  it.  He  shows,  first, 
that  the  Divine  method  of  justification  establishes  such  an 
union  or  intimate  relation  between  those  who  are  its  subjects 
and  Jesus  Christ,  both  in  His  death  and  in  His  restored  life, 
as  secures  that  anj^thing  like  habitual  unholiness  of  heart  and 
life  cannot  take  place ;  and  as,  besides,  fm'nishes  the  strong- 
est motives  and  encouragements  to  the  cultivation  of  uni- 
versal holiness.  This  occupies  him  to  the  13th  verse  of  this 
chapter.  He  then  shows  that  that  state  of  freedom  from 
law,  and  subjection  to  grace,  into  which,  according  to  the 
Divine  method  of  justification,  the  believer  is  brought — far 
from  leading  to  say,  '  Let  us  sin,  since  we  are  not  under  the 
law  but  mider  grace' — is  necessary  to  and  sufficient  for  securing 
sanctification — making  it  plain,  from  his  own  past  experience, 
that  law  cannot  make  a  bad  man  good  ;  and  from  his  present 
experience,  that  law  cannot  make  a  good  man  better ;  and 
showing  how,  in  seeming  freedom  fr*om  condemnation,  and  an 
adequate  spiritual  influence,  the  Divine  method  of  justification, 
which  is  a  system  not  of  law  but  of  grace,  furnishes  all  that 
is  necessary  to  begin  and  perfect  the  work  of  spiritual  trans- 
formation in  the  mind  of  man.  This  is  the  subject  of  the 
apostle's  discussion,  from  the  14th  verse  of  the  seventh  chapter 
to  the  end  of  the  4th  verse  of  the  eighth  chapter.  Let  us 
endeavour  to  trace  out  the  thread,  sometimes  a  fine  and  en- 

*  Eraser's  Scripture  Doctrine  of  Sanctification,  a  Commentary  on  Rom. 
vii.-viii.  4,  is  well  worth  studying.  The  old  Scottish  divine  is  "  rude  in 
speech,  yet  not  in  knowledge." 


88  DOCTRINAL.  [I'ART  II. 

tangled  one,  of  the  apostle's  illustration  of  this  most  important 
subject. 

1 .  The  Union  with  Christ,  in  His  Death  and  Life,  implied  in 
the  Divine  Method  of  Justification,  secures  that  the  Justified 
Person  shall  not  continue  in  Sin. 

Chapter  vi.  1-13. — "  What  shall  we  say  then?  Shall  we  continue  in 
sin,  that  grace  may  abound?  God  forbid.  How  shall  we,  that  are  dead 
to  sin,  live  any  longer  therein  ?  Know  ye  not,  that  so  many  of  us  as  Avere 
baptized  into  Jesus  Christ  were  baptized  into  His  death  ?  Therefore  we 
are  buried  with  Him  by  baptism  into  death;  that  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life.  For  if  we  have  been  planted  together  in  the 
likeness  of  His  death,  we  shall  be  also  in  the  likeness  of  His  resurrection  : 
knowing  this,  that  our  old  man  is  crucified  with  Him,  that  the  body  of 
sin  might  be  destroyed,  that  henceforth  we  should  not  serve  sin.  For  he 
that  is  dead  is  freed  from  sin.  Now,  if  we  be  dead  with  Christ,  we  believe 
that  we  shall  also  live  with  Him  :  knowing  that  Christ,  being  raised  from 
the  dead,  dieth  no  more  ;  death  hath  no  more  dominion  over  Him.  For 
in  that  He  died,  He  died  unto  sin  once  ;  but  in  that  He  liveth,  He  liveth 
unto  God.  Likewise  reckon  ye  also  yourselves  to  be  dead  indeed  unto 
sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord.  Let  not  siu 
therefore  reign  in  your  mortal  body,  that  ye  should  obey  it  in  the  lusts 
thereof:  neither  yield  ye  your  members  as  instruments  of  unrighteousness 
unto  sin  :  but  yield  yourselves  unto  God,  as  those  that  are  alive  from  the 
dead,  and  your  members  as  instruments  of  righteousness  unto  God." 

Before  proceeding  to  the  analysis  of  this  paragraph,  I  will 
lay  down  what,  after  a  good  deal  of  consideration,  appear  to 
me  the  elementaiy  principles  of  the  first  of  these  argmnenta- 
tive  illustrations  of  the  proposition,  that  by  faith  the  law  is  not 
made  void,  but  established,  and  that  a  free,  full  forgiveness, 
enth'ely  on  the  ground  of  the  obedience  of  Jesus  Christ — the 
redemption  that  is  in  Ilini — instead  of  encouraging  to  continue 
in  siu,  absolutely  secures  true  holiness  botli  of  heart  and  life. 

It  is  of  importance,  on  many  accounts,  to  nnderstantl  the 
genesis — the  natural  history  of  sin,  in  the  sense  of  depraAity. 
Depravity  plaiidy  can  have  no  existence  in  an  innocent 
creature.     That  were  a  contradiotiou  in  terms.     In  an  inno- 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  89 

cent,  rational,  responsible  creature,  tliere  may  be,  probably 
there  must  be,  principles  which  make  him  susceptible  of 
temptation.  Till,  however,  temptation  is  yielded  to,  there  is 
no  depravity,  as  there  is  no  guilt.  The  first  act  of  a  volun- 
tary Being  pelding  to  temptation  is  the  beginning  both  of 
guilt  and  of  depravity.  It  is  "  the  transgression  of  the  law  ;" 
and  without  Divine  intervention,  the  abnormal,  disordered 
state  produced  in  the  mind  and  heart  proceeds,  sin  multiplies, 
and  depravity  grows.  As  a  matter  of  course,  that  Divine 
influence,  leading  to  good— the  token  of  God's  complacency 
in  His  innocent  crcatui'e  — is  withdi'awn  from  the  sinning 
creature.  The  delusion  in  reference  to  the  Divine  character, 
in  which  transgression  originates,  extends  and  deej)ens.  Evil 
influence  from  without  the  mind  works  now  unopposed.  Thus 
man,  the  transgressor,  becomes  the  slave  of  sin ;  and  while  he 
continues  a  condemned  criminal,  he  cannot  be  emancipated. 

The  Christian  scheme  of  spiiitual  transformation  is  the  only 
one  that  meets,  or  indeed  even  contemplates,  the  difficulties 
of  the  case.  It  begins  at  the  beginning.  It  makes  pro\'ision 
for  such  a  change  in  man's  relations,  as  lays  a  solid  founda- 
tion for  a  change  in  his  character.  "  The  righteousness  of 
God" — the  Divine  method  of  justification — is  that  provision. 
In  reversing  the  sentence  of  condemnation,  it  unlocks  the 
fetters  of  depravity,  secures  an  influence  to  sanctify,  superior 
in  power  to  the  influence  either  from  within  or  from  without 
to  deprave,  and  provides  suitable  motives  to  induce  the  man 
to  mortify  sin  and  cultivate  holiness.  The  obedience  unto 
death  of  the  incarnate  Son,  as  the  substitute  of  sinners — vin- 
dicatiufj  the  rights,  illustrating  the  excellence  of  the  violated 
law,  and  brought  to  bear  on  the  individual  in  his  believing 
a  Divine  testimony  respecting  it,  is  in  substance  this  Divine 
method,  which,  therefore,  is  at  once  the  necessary  and  the 
sufficient  cause  of  sanctification.  If  the  two  corresponding- 
Divine  arrangements — that  Jesus  Christ,  God's  Son,  as  the 
representative  of  man,  should  die  as  a  victim  and  rise  in  the 
enjojanent  of  the  Divine  favour ;  and  that  the  believing  sinner 
should,  on  his  believing,  become  so  connected  with  this  death 


90  DOCTRINAL.  [PART  II. 

and  life  as  to  be  brought  under  their  influence,  in  all  the  extent 
of  meaning  belonging  to  that  word, — if  these  two  correspond- 
ing Divine  arrangements  are  miderstood,  the  antinomian  abuse 
of  the  Divine  method  of  justification,  and  the  objection  of 
the  infidel,  grounded  on  the  supposition  that  the  antinomian 
abuse  is  the  true  tendency  of  that  method,  are  seen  to  be 
equally  unfounded,  and  "  faith"  appears  indeed,  not  to  "make 
void,"  but  to  "  establish  the  law."  There  is  secured  such  a 
death  in  reference  to  sin,  as  makes  it  impossible  that  the  man 
interested  in  the  Divine  method  of  justification  should  continue 
to  live  in  it.  The  leacUng  thought  is,  guilt  is  the  source  and 
perpetuator  of  depravity ;  deliverance  from  guilt  is  the  fall 
and  perennial  fountain  of  sanctification. 

To  the  question,  "  Shall  we  continue  in  sin" — shall  we 
continue  under  guilt,  by,  when  pardoned,  contracting  new 
guilt,  by  committing  new  sin — "  that  grace  may  abound?" 
the  apostle  replies,  "  God  forbid  " — let  it  not  be.  "  How  shall 
we,  that  are  dead  to  sin,  live  any  longer  therein?"^  The 
general  meaning  of  the  phrase  rendered  "  dead  to  sin,"  is  not 
difficult  to  perceive,  but  the  precise  signification  is  not  quite 
so  easy  to  be  apprehended.  It  may  signify  '  dead  hi/  sin' — put 
to  death  by  guilt  in  the  person  of  our  representative,  when  He 
was  delivered  for  our  offences  ;  or  it  may  signify,  '  become  to 
sin  as  a  dead  slave  in  reference  to  his  master ' — ft-eed  fi'om  the 
power  of  guilt  both  to  condemn  and  to  deprave.  The  two 
things  signified  are  intimately  connected  :  the  second  is  the 
necessary  result  of  the  first.  The  apostle's  question  is  equiva- 
lent to  an  assertion,  that  the  believing  sinner's  relations  to 
gidlt  have  been  so  changed,  as  that  it  can  no  longer  exercise 
over  him  its  former  influence. 

Having  made  this  assertion,  he  proceeds  to  illustrate  it. 
He  shows  that,  according  to  the  Divine  method  of  justification, 
all  Avho  are  interested  in  it  are  so  intimately  related  to  Jesus 
Christ— so  "in  Him,"  as  to  have,  as  it  were,  died  in  Him — 

^  Ver.  2.  The  preposition  ej/  is  used  in  the  same  way  as  when  de- 
moniacs are  said  to  be  h  •Kviv^^ctn  oi>cc(,6dt.pru,  and  when  tlie  world  is  said 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  91 

been  buried  in  Him — been  raised  in  Him,  and  as  to  live  in 
Him.  It  shows,  further,  that  the  death  of  Christ,  in  which 
all  who  are  justified  by  believing  are  interested,  was  a  death 
hy  sin,  or  to  sin ;  that  the  life  to  which  Christ  is  raised,  and 
to  which  they  in  Him  are  also  raised,  is  a  life  hif  God,  or  to 
God ;  and  that  the  efficacy  of  Christ's  death — as  a  deliverance 
from  the  legal  power  of  guilt,  in  consequence  of  His  dying 
as  a  victim,  proved  by  His  resurrection  and  unending  life — 
renders  it  absolutely  impossible  that  the  justified  should  con- 
tinue under  the  depraving,  any  more  than  under  the  condem- 
ning, influence  of  sin.  This  is  the  general  line  of  the  aj)ostle's 
argumentative  illustration,  to  the  end  of  the  14th  verse  of  this 
chapter. 

"  Know  ye  not,"  says  he^ — '  Are  you  not  aware  that  it  is 
one  of  the  first  principles  of  the  oracles  of  Christ,  that  all  who 
are  united  to  Him  are  united  to  Him  as  having  died,  been 
buried,  and  raised  again,  and  living  a  new  and  an  endless 
life?'  The  phrase  "baptized  into  Jesus  Christ,"^  occurs 
only  here  and  in  Gal.  iii.  27,  and  cannot  be  understood  of  the 
baptism  by  water,  for  a  plain  reason,  that  baptism  into  Jesus 
Christ  is  uniformly  represented  as  connected  with  what  we 
know  most  certainly  is  often  dissociated  from,  and  in  no  case 
necessarily  connected  with,  water  baptism.  "  Baptism  into 
Christ "  is  that  of  which  water  baptism  is  the  emblem — that 
union  to  Jesus  Christ,  which  is  connected  with  the  belief  of 
the  truth  which  baptism  emblematically  represents,  and  of 
which,  when  submitted  to  by  a  person  of  matiu'e  age,  it  is  the 
solemn  profession.  He  who  is  baptized  into  Jesus  Christ  is 
he  who  is  united  to  Him  by  faith.  Now,  it  is  one  of  the 
things  most  sm'ely  believed  among  Christians,  that  he  who  is 

^  Ver.  3. 

2  Prononien  oaot  quotquot  vulgo  tanlundem  valere  dicitur  quantum. 
Atljectiv'um  omnes.  Milii  vero  auctor  non  inconsiderate,  pronomen  quod 
exceptionem  ferebat,  usus  esse  videtur." — Von  Hengkl.  I  agree  in  the 
remark  though  not  in  the  use  Von  Hengel  makes  of  it ;  for  I  do  not 
think  the  implied  antithesis  is  between  baptized  and  not  baptized,  but  be- 
tween baptized  and  baptized  into  Christ. 


92  DOCTRINAL.  [PART  II. 

thus  united  to  Christ  is  united  to  Him  as  having  died,  and 
been  buried  ;  and  that  he  has  been  so  united,  that  as  Christ, 
raised  up  fi'om  the  dead,  Hves  a  new  hfe,  "  through  the  ex- 
pressed approbation"  (for  that  is,  I  think,  the  meaning  of 
"  glory  "  here  too,  as  well  as  in  ver.  2  and  in  chap.  iii.  23)  "  of 
the  Father,"  the  believer,  united  to  Him,  may  also  "  walk  in 
newness  of  life"^ — i^^y?  in  principle  and  conduct,  be  a  new 
man,  enjoying  the  glory,  the  approbation,  of  God. 

This  union  reaches  to  the  life  as  well  as  to  the  death ; 
"  for,"  says  the  apostle,^  "  if  we  are  planted  in  the  likeness  of 
His  death  " — that  is,  if  I  mistake  not,  '  if  we  are,  as  it  were, 
partakers  of  His  death' — "  we  shall  also  be  in  the  likeness  of 
His  resurrection" — '  we  shall  also  be  partakers  of  His  resur- 
rection.'^ Our  state  as  to  sin  is  Avhat  might  be  expected  in  a 
person  who  had  died,  and  who  has  risen  again,  and  who  lives, 
as  it  were,  in  union,  with  Jesus  Christ. 

"  Knowing  this,"  that  is,  for  we  know  this,*  "  that  our  old 
man  was  crucified  with  Christ,  that  the  body  of  sin  might  be 
destroyed,  that  henceforth  we  should  not  serve  sin."  "  Our 
old  man"^  is  the  depraved  system  of  our  fallen  nature,  that 
wrong  mode  of  thinking,  feeling,  and  acting,  which  characterises 
man  born  of  the  flesh.  That  was  crucified  along  with  Christ : 
the  meaning  of  this  remarkable  jjhrase  is, '  when  Christ  died  on 
the  cross  as  the  victim  of  sin,  that  took  place  which  secured  the 
destruction  of  this  system  in  the  case  of  all  united  to  Christ.' 

"  That  the  body  of  sin  might  be  destroyed,  that  Jienceforth 
we  should  not  serve  sin."  "  The  body  of  sin"  is,  I  apprehend, 
the  mass  of  guilt  which  Jesus,  as  the  victim  for  men,  bore,  and 
bore  away  on  the  cross.     The  destruction  of  that  bodj^  is  the 

'  Ver.  4.  2  Ver.  5. 

^  May  not  avf/.C^vToi  be  construed  with  tov  docvocrov,  and  t'^j  duxarikaiu; 
and  T^  o^oiu^at,ri  be  regarded  =  \v  '7r»pot(io'Kyi,  Ileb.  xi.  19,  as  it  were; 
ai/(^!pvrog  is  construed  with  the  genitive  by  Nonnus  (jvfA<pvTo;  sifn  roKr,og, 
Par.  xiv.  10.  '  The  death  and  resurrection  spoken  of  by  tlie  apostle  are 
not  a  death  and  resurrection  like  those  of  Ciirist  Jesus.'  It  is  of  the  real 
death  and  resurrection  of  Christ  that  they  arc  r^  6y,oic\u.ciri — avi/.C(:vToi. 

i  Ver.  6.  *  Kpli.  iv.  22  ;  Col.  iii.  J). 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  93 

same  thing  as  the  "  finishing  of  transgression,  the  making  an 
end  of  sin" — the  bearing  our  sins  to  the  cross  and  lea^-ing 
them  there — the  "  putting  away  of  sin."  This  was  the  direct 
effect  of  the  atonement  completed  in  the  crucifixion,  and  it 
refers  to  a  change  of  relation ;  and  this  looks  forward  to 
another  effect,  referring  to  a  change  of  character,  that  be- 
lievers united  to  Christ,  as  having  thus  destroyed  "  the  body 
of  sin,"  "  might  not  be  the  servants,  the  slaves  of  sin" — might 
not  live  under  the  demoralizing  influence  of  guilt,  which 
had  been  fully  expiated,  and,  as  it  were,  annihilated. 

This  statement  is  confirmed  by  the  general  proposition 
announced  in  ver.  7,  "  For  he  who  is  dead  is  free  from  sin." 
'  He  who  has  died  hy  sin,  for  sin,  has  been  justified  from  the 
sin  by  which,  for  which,  he  died."  "  The  wages  of  sin  are 
death,"  and  he  who  has  fidlyreceived  these  wages,  is  discharged, 
is  free  from  that  master.  Sin — guilt — has  no  more  to  do  Avith 
him.  Till  the  condemning  sentence  is  executed,  the  man  is 
subject  to  sin,  both  in  its  power  to  condemn  and  in  its  power  to 
deprave ;  but  let  the  penal  consequences  be  fully  endured,  let 
the  demands  of  the  law  be  met,  by  due  and  complete  satisfac- 
tion, and  the  man  is  at  once  delivered  from  its  condemning 
power  and  its  depraving  influence,  which  depends  as  we  ha\e 
seen  above,  on  its  condemning  power.  Now,  in  this  way,  all 
that  are  in  Christ — all  that  are  "justified  fi'eely  through  the 
redemption  that  is  in  Christ  Jesus,"  have  died,  not  indeed  in 
their  owai  persons,  but  in  the  person  of  their  surety;  and, 
therefore,  are  delivered  from  the  reign  of  sin — fi-om  its  power 
to  condenm,  and,  therefore,  also  from  its  power  to  rule  in  the 
heart  and  life. 

In  the  sixth  and  seventh  verses  the  apostle  has  shown  liow 
union  with  Christ,  in  His  death,  necessarily  secures  deliver- 
ance from  the  demoralizing  influence  of  a  state  of  guilt.  He 
now  goes  forward  to  show,  that  the  union  with  Christ,  in  His 
restored  life,  affords  further  security  for  the  same  result. 
"  Now,  if  we  be  dead  with  Christ  we  believe  that  we  shall  also 
live  with  him."^     "To  live  with  Christ"  here,  is  to  be  so 

^  Ver.  8. 


94  DOCTRINAL.  [PAET  II. 

united  to  Christ  that  the  principles  of  spiritual  activity  and 
enjoyment  are  the  same  in  justified  persons  as  they  are  in  the 
perfected  Redeemer,  the  risen  Saviour.  "Their  life  is  hid 
with  Christ  in  God."^  They  do  not  so  much  live  as  Christ 
lives  in  them.^  They  are  in  reference  to  sin  as  if  they  had 
died  with  Christ,  and  now  lived  with  Him.  Find  out  the 
leading  characters  of  Christ's  new  life,  and  you  will  find  out 
the  leading  characters  of  the  Christianas  new  life.  "  If  we  be 
dead  with  Christ,"  or  have  died  with  Christ,  His  death  is 
past ;  "  We  shall  live  with  Him,"  His  life  is  present  and  future, 
and  so  shall  oiu's  in  Him  be.  These  two  things  are  indis- 
solubly  connected.  Christ's  resurrection  and  restored  life 
were  the  merited  reward  of  His  death  hy  sin,  for  sin.  It  was 
because  Christ  died  hy  sin,  for  sin,  and  thus  made  full  satis- 
faction for  it,  that  He  was  raised  from  the  dead  and  crowned 
with  immortal  life — life  in  the  glory  of  God,  in  the  full  pos- 
session of  the  entire  approbation  and  complacency  of  God. 
Now,  if  this  be  the  true  state  of  the  case,  all  who  are  united 
to  Christ  as  dying,  must  be  united  to  Christ  in  living,  and 
have  their  interest  in  what  He  secured  by  dying. 

To  complete  this  argument,  from  the  union  of  Christians 
with  Christ  in  His  death  and  life,  for  the  holy  tendency  of  the 
Divine  method  of  justification,  the  apostle  goes  forward  to 
notice  the  immortal  endurance  and  the  peculiar  character  of 
that  life,  rising  out  of  the  peculiar  character  of  that  death  of 
which  it  was  the  result  and  the  reward.  "Knowing" — that  is, 
for  we  know,  it  is  this  that  gives  us  assurance — that  "  having 
died  with  Christ,  we  shall  also  live  with  Him  :"  we  know  "  that 
Christ  being  raised  from  the  dead,  dieth  no  more,  death  hath 
no  more  dominion  over  Him  :  for  in  that  He  died.  He  died 
unto  sin  once,  but  in  that  He  liveth.  He  liveth  unto  God."^ 
Christ  being  raised  from  the  dead  "  dieth  no  more,"  shall  never, 
can  never,  ao;ain  submit  to  death.  "  He  was  dead,  but  He  is 
alive  again,  and  lives  for  ever  more."*  The  second  clause, 
"  death  hath  no  more  dominion  over  Him,"  is  not  mere  repe- 

»  Col.  iii.  3.  "  Gal.  ii   2(i.  •''  Ver.  f),  10.  "  Rev.  i.  18. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  95 

tition.  It  assigns  the  reason  why  He  shall  not,  why  He  can- 
not, ever  die.  It  was  because  He  bore  our  guilt  that  death 
had  dominion  over  Him.  It  was  only  thus  that  death  could 
be  permitted  to  touch  that  Holy  thing  bom  of  the  virgin,  the 
Son  of  God.  But  having  fully  met  our  responsibilities  by 
dying  for  us,  death,  the  law's  officer,  has  no  more  authority 
over  Him. 

And  this  rises  out  of  the  nature  of  His  death  and  of  the 
life  which  follows — "  For  in  that  He  died  He  died  unto  sin, 
once."  "  For  in  that  He  died,"  is  just  equivalent  to,  '  as  to 
His  death.  "  He  died  to  or  hy  sin" — that  is.  His  death  was 
a  death  to  sin  or  by  sin.  For  Christ  to  "  die  to  sin,  was  to 
be  completely  freed  ft'om  the  reign  of  sin.  But,  it  may  be 
asked,  how  could  Christ  be  made  free  from  the  reign  of  sin  ? 
Was  He  ever  subject  to  it  ?  The  answer  is,  As  to  the  de- 
praving influence  of  sin,  Christ  never,  was  subject  to  it — "  He 
knew  no  sin;"  but  as  to  the  penal  power  of  sin — what  the 
apostle  styles  "  sin  reigning  unto  death" — no  one  ever  knew, 
experimentally  knew,  that  as  He  did  ;  He  was  subject  to  it  in 
consequence  of  God's  "  making  Him,  though  He  knew  no 
sin,  to  be  sin  for  us."  In  all  mere  creatures  capable  of  moral 
action,  the  penal  reign  and  the  depra^•ing,  prevailing  influence 
of  sin,  seem  to  be,  in  the  nature  of  things,  inseparable.  In 
the  case  of  our  Lord,  they  were  as  necessarily  separated. 
Christ,  occupying  the  place  of  sinners,  was  subjected  to  that 
reign  of  sin  unto  death  which  they  had  incurred ;  and,  by 
sustaining  the  full  punishment  awarded  by  the  great  Law- 
giver and  Moral  Ruler,  He  delivered  Himself,  and  all 
whom  He  represented,  from  this  penal  reign,  which,  owing 
to  the  absolute  singularities  of  His  case,  was  not  in  Him 
as  it  is  in  all  men  beside,  accompanied  by  its  depraving  in- 
fluence. 

To  this  mode  of  interpreting  the  phrase  rendered,  "  died  to 
sin,"  I  liave  but  one  objection,  which  is,  that  it  gives  to  the 
word  death,  in  the  second  clause,  a  figurative  sense ;  while  in 
all  the  rest  of  the  passage,  except  here,  and  perhaps  in  the 
second  verse,  the  word  bears   its  plain   literal  signification. 


90  DOCTRINAI..  [part  II. 

Supposing  that  "  died  by  sin"  is  the  preferable  rendering,  the 
apostle's  meaning  is  not  materially  different : — With  regard 
to  His  death,  Christ  died  "  by  sin,"  that  is,  He  died  '  on 
account  of  sin'- — through  the  condemnatory  power  of  sin.  Plis 
death  was  expiatory.  He  suffered  what  sin  deserved.  This 
mode  of  Interpretation  has  the  advantage  of  giving  a  uni- 
formity of  meaning  to  the  word  '  death'  throughout  thcAvhole 
paragraph. 

This  death  to  sin,  or  this  death  by  sin,  was  "  once."  This 
indicates  how  completely  Christ's  death,  in  which  His  people 
are  united  M-itli  Him,  answered  its  purpose  in  delivering  both 
Himself  and  them  from  the  reign  of  sin  and  of  death.  The 
constantly  returning  deaths  of  the  Mosaic  victims  intimated 
their  inadequacy  to  take  away  sin.  The  "  offering  of  the 
body  of  Jesus  Christ  once  for  all,"'  indicates  the  completeness 
of  the  sacrifice.  "  Such  a  High  Priest  became  us,  who  is 
holy,  harmless,  undefiled,  separate  from  sinners,  and  made 
higher  than  the  heavens  ;  who  needed  not  daily  to  offer 
sacrifice  for  the  sins  of  the  people  ;  for  this  He  did  once — 
once  for  all — when  He  offered  up  Himself."^  When  He  bare 
the  body  of  our  sins  in  His  body  to  the  tree,  there  to  destroy 
it  by  a  complete  expiation,  "  He  suffered  once  for  sin,  the 
just  for  the  unjust."^ 

Christ's  life,  in  which  the  believer  has  the  same  interest  as 
in  His  death,  equally  secures  that  he  cannot  continue  in  sin. 
"  In  that  He  liveth  He  liveth  unto  God."  The  phrase  ren- 
dered, "  liveth  to  God,"  admits  of  two  translations — to  God, 
by  God.  To  live  to  God,  as  appears  from  chap.  xiv.  G-8,  is 
to  live  devoted  to  God.  Christ's  new  life  is  a  life  devoted  to 
the  promotion  of  the  Divine  glory,  and  if  Christians  have 
fellowship  with  Him  in  that  life,  how  can  they  live  in  sin  ? 
"  Because  He  lives  they  live  also,"'  and  His  life  is  the  pattern 
of  their  life.  "  To  live  by  God,"  which  sense  the  words  will 
bear,  conveys  the  same  idea  as  "  raised  from  the  dead  by  the 
'dory  of  God."    His  new  life  is  continued  as  well  as  begun  by 

MIfl).  X.  10.        2  iiel).  vii.  2G,  27.        -M  IVt.  iii    18.         '  John  xiv.  II). 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  97 

expressed  approbation  and  complacency  of  God ;  and  they, 
united  to  Him,  partake  with  Him  of  this  complacency,  which 
must  secure  for  them  those  supplies  of  Divine  influence  which, 
in  their  design,  tendency,  and  effect,  go  to  prevent  them  from 
continuing  in  sin.  This  last  mode  of  interpretation  has  the 
advantage  of  keeping  the  contrast  between  the  death  and 
the  life  more  exact.  In  the  former  case,  it  is  a  moral,  mys- 
tical, spiritual,  figurative  life,  contrasted  with  a  real,  literal 
death ;  in  this  case,  both  death  and  life  have  their  proper 
signification. 

The  sum  of  the  whole  matter  is  this.  All  who  are  interested 
in  the  Divine  method  of  justification  are  so  related  to  Jesus 
Christ,  "  as  delivered  for  our  offences,  and  raised  again  for  our 
justification,"  that  His  death  is,  as  it  were,  their  death — His 
life,  their  life ;  and  if  Jesus  Christ  have,  by  once  dying,  ex- 
piated completely  all  the  sins  of  those  who  believe  in  Him,  and, 
as  a  proof  of  this,  live  for  ever  by,  and  in  the  enjoyment  of,  the 
Divine  special  favom*,  then  nnist  not  they  who  died  in  Him, 
and  live  in  Him,  be  delivered  from  the  penal  reign  of  sin, 
which,  in  the  person  of  their  Surety,  they  have  sustained, 
and  from  that  depraving  influence  too,  which,  in  their  case, 
though  not  in  His,  is  necessarily  connected  with  its  penal 
dominion  ? 

In  the  11th,  12th,  and  13th  verses,  the  apostle  presses  on 
the  Eoman  Christians,  as  a  motive  and  encouragement  to 
universal  holiness,  the  doctrine  he  had  taught  regarding  their 
security  from  the  continuance  of  that  depraving  power  of  sin, 
which  is  connected  with  its  penal  reign.  "  Likewise  reckon  ye 
also  yourselves  to  be  dead  indeed  to,  or  hy,  sin ;  but  alive  unto, 
or  hy  God,  through — or  rather  in  Jesus  Christ  our  Lord"^ 
(for  it  is  rather  Christ's  headship  than  His  mediatorship  that 
is  referred  to  here).  The  belief  of  this,  in  his  apprehension, 
lay  at  the  root  of  their  progi'essive  sanctification.  The  par- 
ticles, "  Likewise  also,"  would  have  been  better  rendered, 
'  And  thus.'  -    The  apostle  does  not  call  on  the  believing  Romans 

1   Ver.  11.  *  Ovrci  y.oei. 


98  DOCTRINAL.  [pART  II. 

"  to  die  to  sin,  or  to  live  to  God."  That  is  technical,  but  not 
scriptural  phraseology.  The  death  to  sin,  and  the  life  to  God, 
he  here  speaks  of,  are  not  duties  to  be  performed,  but  privi- 
leges enjoyed  in  consequence  of  union  with  Christ,  laying  a 
foundation  for  the  performance  of  all  duties.  The  words 
before  us  are  an  assertion,  that  it  is  the  believer's  duty  to  be 
fully  persuaded  that  he  is  so  interested  in  Christ's  death  and  life, 
and  united  to  Him,  that  he  has  died  hy  sin,  to  sin,  and  lives 
hy  God,  to  God.  It  is  as  if  he  had  said,  '  Since,  according  to 
the  Divine  method  of  justification,  you  are,  by  believing,  united 
to  Christ,  and  since  He  died  by  sin  and  liveth  by  God,  you 
have  died  by  sin  in  Him,  you  in  Him  live  by  and  to  God. 
And  it  is  of  much  importance  that  you  firmly  believe  and 
habitually  consider  these  truths.'  It  is  by  the  influence  of 
these  truths  believed  that  the  moral  transformation,  which 
was  secured  by  the  expiatory  death  and  the  new  life  of  Jesus 
Christ,  is  carried  forward.  This  verse  is  in  meaning  pre- 
cisely parallel  with  the  remarkable  passage  in  the  beginning 
of  the  fourth  chapter  of  the  First  Epistle  of  Peter.^ 

Belie\^ng,  holding  fiist,  this  truth,  "Let  not  sm  therefore 
reign  in  your  mortal  bodies,  that  ye  should  obey  it  in  the  lusts 
thereof."  '  Do  not  allow  guilt,  in  its  depraving  influence,  to 
reign,  to  exercise  an  influence,  over  your  mortal  bodies — that 
is,  over  you  while  in  this  mortal  body.  Sin  reigns  no  more, 
through  deatli,  over  your  Lord's  glorified  body  :  it  will  have 
no  power  over  your  glorified  bodies ;  but  even  now,  in  the 
mortal  body — the  body  that  must  die  because  of  sin,  it  is 
unbecoming  that  you  should  allow  sin  to  exercise  a  power  ot 
which  it  has  been  legally  depri\cd — its  power  to  create  alie- 
nation fi'om  God — moral  disorder.  In  yoiir  embodied  state 
act  like — what  you  are — persons  who  are  united  to  Christ  in 
His  death  and  in  His  life.  Do  not  obey  sin  ;  do  not  yield  to 
its  natural  influence  to  estrange  you  from  God,  "  in,"  or  by, 
"  the  lusts,"  the  natural  desires,  of  the  body.  Let  those  natural 
principles  be  regulated,  not  by  the  influences  of  sin — a  state 

1  1  Pot.  iv.  1,2. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  99 

of  condemnation,  but  by  the  influences  of  righteousness — a 
state  of  justification.'  '  Let  it  not  be  so/  says  the  apostle — '  it 
is  your  own  fault  if  it  be  so.  If  any  man  sin,  it  is  his  own 
fault,  for  he  is  laid  under  no  physical  necessity  of  sinning ; 
for  a  believer  to  sin  is  doubly  his  fault,  for  he  is  furnished  in 
abundance  with  all  that  is  necessary  for  obedience.' 

The  apostle  proceeds  with  his  exhortation.  "  Neither 
yield  ye  your  members  as  instruments  of  unrighteousness  unto 
sin  ;  but  yield  yourselves  to  God,  as  those  who  are  alive  from 
the  dead  ;  and  yom'  members  as  instruments  of  righteousness 
unto  God."  ^  '  Do  not  allow  your  members — your  faculties, 
your  powers  of  action — to  be  under  the  demoralizing  influence 
of  sin — guilt,  a  state  of  condemnation.  In  the  belief  of  the 
great  truth  just  stated,  assert  your  freedom.  Refuse  to  guilt 
the  employment  of  your  faculties  ;  for  assuredly  the  work  they 
will  be  set  to  will  be  unrighteousness — what  is  opposed  to  the 
holy,  just,  good  will  of  God,  as  expressed  in  His  law.  On  the 
contraiy,  in  the  belief  of  this  truth,  devote  yourselves  to  God  as 
your  reconciled  Father  and  God  in  Christ,  as  those  whom  He 
has  in  Christ  raised  from  the  dead,  in  consequence  of  His 
havmg  died  for  them,  the  just  in  the  room  of  the  unjust,  and 
to  whom  He  has  given  a  new  life — a  proof  of  His  love — fitting 
them  for  His  ser%ace ;  and  let  all  your  faculties,  brought  under 
the  influence  of  your  new  state,  become  instruments  of  righte- 
ousness in  the  ser%ace  of  God.'  In  other  words,  "  Walk  at 
liberty,  keeping  His  commandments." 

It  must  never  be  forgotten  that  this  exhortation  is  not  ad- 
dressed to  all  men  indiscriminately,  but  only  to  those  who 
have  believed  the  Gospel,  and  are  justified  by  believing.  It 
is  not  true  of  unbelieving  sinners  that  they  are  "  dead  to  sin  and 
alive  to  God  in  Christ  Jesus  our  Lord  ;"  and  the  apostle  cer- 
tainly would  never  encourage,  far  less  command,  any  man  to 
believe  a  lie.  Besides,  if  unregenerate  sinners  could  be  brought, 
without  first  believing  the  Gospel  testimony,  to  believe  that 
they,  as  individuals,  though  strangers  to  the  truth  by  which 

1  Ver.  12 


100  DOCTRINAL.  [PART  II. 

alone  they  can  be  transformed  by  tlie  renewing  of  the  mind — 
are  secured  fi'om  all  the  effects  of  the  condemning  sentence  of 
the  law,  through  the  death  and  life  of  Jesus  Christ — this  per- 
suasion would  certainly  lead  them  to  say,  "  Let  us  continue  in 
sin,  that  grace  may  abound." 

On  this  subject,  I  am  afraid  that  a  good  deal  of  pei'plexed 
and  dangerously  mistaken  thinking  prevails.  It  has  not  been 
uncommon,  with  a  certain  class  of  preachers,  to  call  on  sinners 
to  believe  that  they  are  in  a  safe  state ;  that  they  need  only  to 
believe  that  they  are  saved,  and  they  are  saved — to  believe  that 
they  are  in  Christ,  and  that  they  are  dead  to  sin  and  alive  to 
God  in  Him.  Now,  there  is  strange  confusion  of  thought  here. 
This  is  all  wrong ;  for,  to  call  on  a  man  to  believe  this,  who 
does  not  first  of  all  believe  God's  testimony  respecting  His  Son, 
is  to  call  on  him  to  believe  a  lie — to  believe  something  not 
only  for  which  he  has  no  evidence — but  against  which  he  has 
overwhelming  evidence  if  he  would  but  attend  to  it.  The 
Gospel  testimony  is  not,  that  I,  as  an  individual,  am  secure  of 
salvation,  but  that  "  God  is  in  Christ  Jesus  reconciling  the 
world  to  Himself,  not  imputing  to  men  their  trespasses ;  seeing 
He  has  made  Him  who  knew  no  sin  to  be  sin  in  our  room,  that 
we  might  be  made  the  righteousness  of  God  in  Him."  To 
him  who  does  not  believe  this,  it  is  the  same,  so  far  as  saving 
consequences  are  concerned,  as  if  no  atonement  had  been 
made.  Of  him  it  cannot  be  said  that  he  is  united  to  Christ, 
either  in  dying  or  in  living,  for  he  is  "  without  Christ," — apart 
from  Him,  not  united  to  Him  at  all. 

The  truth  on  this  infinitely  important  subject  is  briefly  this  : 
In  the  Gospel  God  has  given  a  plain  well-accredited  testimony 
respecting  the  way  of  salvation  for  sinners  through  the  media- 
tion of  His  Son.  Do  you  ask  me  what  that  testimony  is  ?  I 
answer,  it  is  substantially — "  God  has  given  to  us  eternal 
life,  and  this  life  is  in  His  Son."  ^  "  God  so  loved  the  world, 
that  He  gave  His  only  begotten  Son,  that  whosoever  be- 
lieveth  in  Him  might  not  perish,  but  have  everlasting  life ; 

1  1  John  V.  11 . 


8ECT.  ir.]       THE  DIVIXE  METHOD  OF  JUSTIFICATIOX.  101 

for  God  sent  His  Son  into  tlie  world,  not  to  condemn  the 
world,  but  that  the  world  through  Him  might  be  saved."  ^ 
It  is  the  duty  of  every  person  who  hears  this  well-accredited 
testimony  of  God  to  believe  it.  He  who  believ^es  it  is,  by 
believing  it,  united  to  Jesus  Christ.  He  "  has  the  Son,'' 
in  whom  is  eternal  life.  God  becomes  his  God.  He  is  dead 
hy — to — sin,  he  is  alive  hy — to — God,  in  Christ  Jesus  ;  and  it 
is  his  duty,  for  it  is  the  very  tnith  most  sure,  to  reckon  him- 
self thus  dead  hy — to — sin,  thus  alive  hy — to — God. 

It  is  only  the  believing  sinner  who  is  thus  interested  in  the 
justifying,  sanctifying  efficacy  of  the  atonement,  and  it  is  only 
he  who  can  be  properly  called  on  to  reckon  himself  so.  At 
the  same  time,  it  is  the  duty,  the  immediate,  the  primary  duty, 
of  every  sinner,  who  hears  the  Gospel,  to  believe  it ;  and,  in 
believing  it,  all  the  blessings  of  the  Christian  salvation  are 
secured  to  him,  and  it  is  now  his  duty  to  believe  that.  "  This 
reckoning,  on  the  part  of  the  ungodly  who  have  believed  in 
Jesus,  says  an  able  German  interpreter,  is  no  comforting  self- 
deceit,  but  is  a  spiritual  operation,  fully  true,  answering 
throughout  the  aim  of  Christ,  a\  ithout  which  true  sanctifica- 
tion,  and  especially  that  thorough  hmnility  and  divestiture  of 
all  selfishness,  is  impossible."  ^ 

But  for  a  man  continuing  in  unbelief  thus  to  reckon  him- 
self, is  high  presumption,  for  it  is  to  believe  what  God  has  not 
revealed,  and  to  expect  what  God  has  never  promised  ;  and 
when  an  unbeliever  succeeds  in  working  himself  up  to  some- 
thing like  a  persuasion  of  this,  he  is  but  involving  himself 
in  deeper  delusion,  and  his  persuasion  will  have  anything 
rather  than  a  sanctifying  influence  on  his  mind.  For  a 
believer  thus  to  reckon  himself,  is  but  to  set  to  his  seal  that 
God  is  true ;  for  him  to  doubt  it  is  in  a  high  degree  sinful ; 
and  just  in  proportion  as  he  keeps  this  truth  steadily  in  view, 
will  be  his  progress  at  once  in  solid  comfort  and  universal 
holiness. 

I  dare  bid  no  impenitent  sinner  believe  directly  that  he  is 

^  John  iii.  16,  17.  *  Olshausen. 


102  DOCTRINAL.  [PART  II. 

dead  by — dead  to — sin,  alive  by — alive  to — God,  because  lie  is 
united  to  Him  who  died  by  sin  and  lives  by  God ;  but  I  not 
only  dare,  but  I  do  most  earnestly,  invite  and  exliort,  entreat 
and  command,  by  the  authority  of  God,  and  the  mercies  of  the 
Lord  Jesus  Christ,  the  guiltiest  of  om*  guilty  race  to  accept,  in 
the  faith  of  the  truth,  an  all-accomplished  Saviour  and  a  com- 
plete salvation,  and  have  no  hesitation  in  assuring  him  that, 
however  guilty,  depraved,  and  unworthy,  he  shall  never  perish, 
but  have  everlasting  life,  if  he  but  believe  the  Divine  testi- 
mony. God  is  his  God.  Christ  is  his  Saviour*.  He  has  died 
in  Christ ;  he  has  risen  in  Christ.  He  lives  in  Christ,  and  he 
shall  live  in  Him,  with  Him,  for  ever ;  and  it  is  at  once  his 
present  privilege  and  his  immediate  duty,  as  a  believing  sinner, 
to  "  reckon  himself  dead  indeed  unto  sin,  and  alive  unto  God 
tlu'oufrh  Jesus  Christ  our  Lord." 


2.  The  Freedom  from  Laio,  and  the  Stibjection  to  Grace,  im- 
plied in  the  Divine  Method  of  Justification,  secures  that  the 
Justified  Person  shall  not  continue  in  Sin. 

Chapteu  VI.  14-viii.  4. — "  For  sin  shall  not  have  dominion  over  you: 
for  ye  are  not  under  the  law,  but  under  grace.  What  then  ?  shall  we 
sin,  because  we  are  not  under  the  law,  but  under  grace  ?  God  forbid. 
Know  ye  not,  that  to  whom  ye  yield  yourselves  servants  to  obey,  his  ser- 
vants ye  are  to  whom  ye  obey ;  whether  of  sin  unto  death,  or  of  obedience 
unto  righteousness  ?  But  God  be  thanked,  that  ye  were  the  servants  of 
sin ;  but  ye  have  obeyed  from  the  heart  that  form  of  doctrine  which  was 
delivered  you.  Being  then  made  free  from  sin,  ye  became  the  servants 
of  righteousness.  I  speak  after  the  manner  of  men,  because  of  the  infir- 
mity of  your  flesh :  for  as  ye  have  yielded  your  members  servants  to 
uncleanness,  and  to  iniquity  unto  iniquity ;  even  so  now  yield  your  mem- 
bers servants  to  righteousness  unto  holiness.  For  when  ye  were  the  ser- 
vants of  sin,  ye  were  free  from  righteousness.  What  fruit  had  ye  then 
in  those  things  whereof  ye  are  now  ashamed  ?  for  the  end  of  those  things 
is  death.  But  now,  being  made  free  from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  holiness,  and  the  end  everlasting  life.  For 
the  wages  of  sin  is  death  ;  but  the  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord.  Know  ye  not,  brethren  (for  I  speak  to  them  that  know 
the  law),  how  that  the  law  liatli  dominion  over  a  man  as  long  as  he  liveth  ? 
For  the  woman  which  halh  au  husband  is  bound  by  the  law  to  her  bus- 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  103 

band  so  long  as  he  liveth;  but  if  the  husband  be  dead,  she  is  loosed  from 
the  law  of  her  husband.  So  then  if,  Avhile  her  husband  liveth,  she  be 
married  to  another  man,  she  shall  be  called  an  adulteress :  but  if  her 
husband  be  dead,  she  is  free  from  that  law ;  so  that  she  is  no  adulteress, 
though  she  be  married  to  another  man.  Wherefore,  my  brethren,  ye  also 
are  become  dead  to  the  law  by  the  body  of  Christ ;  that  ye  should  be 
married  to  another,  even  to  Him  who  is  raised  from  the  dead,  that  we 
should  bring  forth  fruit  unto  God.  For  when  we  were  in  the  flesh,  the 
motions  of  sins,  which  were  by  the  law,  did  work  in  our  members  to  bring 
forth  fruit  unto  death.  But  now  we  are  delivered  from  the  law,  that  being 
dead  wherein  we  were  held ;  that  we  should  serve  in  newness  of  spirit, 
and  not  in  the  oldness  of  the  letter.  What  shall  we  say  then  ?  Is  the 
law  sin  ?  God  forbid.  Nay,  I  had  not  known  sin  but  by  the  law :  for  I 
had  not  known  lust,  except  the  law  had  said,  Thou  shalt  not  covet.  But 
sin,  taking  occasion  by  the  commandment,  wrought  in  me  all  manner  of 
concupiscence.  For  without  the  law  sin  was  dead.  For  I  was  alive  with- 
out the  law  once ;  but  when  the  commandment  came,  sin  revived,  and  I 
died.  And  the  commandment,  which  was  ordained  to  life,  I  found  to  be 
unto  death.  For  sin,  taking  occasion  by  the  commandment,  deceived  me, 
and  by  it  slew  me.  Wherefore  the  law  is  holy,  and  the  commandment 
holy,  and  just,  and  good.  Was  then  that  which  is  good  made  death  unto 
me?  God  forbid.  But  sin,  that  it  might  appear  sin,  working  death  in 
me  by  that  which  is  good  ;  that  sin  by  the  commandment  might  become 
exceeding  sinful.  For  we  know  that  the  law  is  spiritual ;  but  I  am  car- 
nal, sold  under  sin.  For  that  which  I  do  I  allow  not :  for  what  I  would, 
that  do  I  not ;  but  what  I  hate,  that  do  I.  If  then  I  do  that  which  I 
would  not,  I  consent  unto  the  law  that  it  is  good.  Now  then,  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me.  For  I  know  that  ia  me 
(that  is,  in  my  flesh)  dwelleth  no  good  thing :  for  to  will  is  present  with 
me ;  but  how  to  perform  that  which  is  good  I  find  not.  For  the  good 
that  I  would  I  do  not :  but  the  evil  which  I  would  not,  that  I  do.  Now, 
if  I  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth 
in  me.  I  find  then  a  law,  that,  when  I  would  do  good,  evil  is  present 
with  me.  For  I  delight  in  the  law  of  God  after  the  inward  man  :  but  I 
see  another  law  in  my  members  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the  law  of  sin  which  is  in  my  members.  O 
wretched  man  that  I  am !  who  shall  deliver  me  from  the  body  of  this 
death  ?  I  thank  God,  through  Jesus  Christ  our  Lord.  So  then  with  the 
mind  I  myself  serve  the  law  of  God,  but  with  the  flesh  the  law  of  sin. 
There  is  therefore  now  no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the  Spirit.  For  the  law  of 
the  Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from  the  law  of  sin 
and  death.  For  what  the  law  coidd  not  do,  in  that  it  was  weak  througli 
the  flesh,  God  sending  His  own  Son  in  the  likeness  of  sinful  flesh,  and  for 


104  DOCTRINAL.  [PART  IT. 

sin  condemned  sin  in  the  flesh  ;  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  tlie  Spirit." 

Let  us  now  proceed  to  the  consideration  of  the  second  proof, 
that  justified  persons  cannot  live  in  sin — continue  in  sin.^ 

"  For  sin  shall  not  have  dominion  over  you  :  for  ye  are  not 
under  the  law,  but  under  grace."  It  has  been  common  among 
interpreters  to  consider  these  words  as  finishing  a  paragrajoh 
rather  than  beginning  one — as  very  intimately  connected  with 
the  sentence  in  ver.  12  and  13,  that  immediately  precedes 
them — as,  indeed,  containing  a  reason  for  what  the  apostle 
says  there,  or  a  motive  and  encouragement  to  the  mode  of 
conduct  which  he  recommends.  "  Let  not  sin  reign  " — yield 
not  your  members  to  it  as  its  instruments ;  on  the  contrary, 
"  yield  yom'selves  to  God,  and  your  members  to  Him  as 
His  instruments ;  for  sin  shall  not  have  dominion  over  you." 
This  is  no  doubt  excellent  sense ;  the  consideration,  that  sin 
shall  not  have  dominion  over  the  believer,  being  one  of  the 
strongest  motives,  both  as  exhibiting  obligation  and  encour- 
agement, which  can  be  proposed  to  the  believer  to  avoid  sin 
and  to  practise  duty.  But  the  motive  to  the  duty  enjoined 
in  the  12th  and  13th  verses  is  to  be  found  in  the  11th  verse, 
and  in  the  preceding  context.  It  gives  more  concinnity  to 
the  apostle's  argument  to  consider  a  new  paragraph  as  com- 
mencing with  the  14tli  verse,  in  which  he  proceeds  to  another 
branch  of  the  same  great  subject.  He  has  concluded  one  most 
satisfactory  proof,  that  men  justified  by  believing  cannot  con- 
tinue in  sin  ;  and  he  here  enters  on  another  and  equally  satis- 
factory one.  The  14th  verse  hangs  by  the  1st  and  2d.  We, 
justified  by  believing,  cannot  continue  in  sin,  "  for  sin  shall 
not  have  dominion  over  us  ;"  and  the  reason  of  that  is,  "  for 
we  are  not  under  the  law,  but  under  grace."  As  that  union 
to  Christ,  in  His  death  and  life,  implied  in  the  Divine  method 
of  justification,  secures  that  we  shall  not  continue  in  sin  ;  so 
that  freedom  from  law,  and  that  subjection  to  grace,  which  it 
equally  implies,  secures  that  sin  shall  not  have  dominion  over 
us. 

^  Ver.  14. 


SECT,  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  105 

(1.)   General  Illustration  of  the  Argument} 

There  are  three  points  which  must  be  cleared,  to  give  full 
illustration  to  the  apostle's  argument.  What  is  it  for  sin  to 
"  have  dominion"  over  a  man  ?  A^Hiat  is  it  to  be  "  not  under  law, 
but  under  grace  ?  "  And,  How  does  the  not  being  under  law, 
but  under  grace,  secure  that  "  sin  shall  not  have  dominion"  over 
the  man  who  is  so  ?  "  aSwi"  is  here  plainly  personified.  The 
results  of  being  in  a  state  of  sin  are  represented  as  the  effects 
of  regal  power  or  influence.  In  this  epistle  we  read  of  two 
different  kinds  of  power  or  dominion,  which  sin,  personified, 
is  represented  as  possessing  and  exercising  over  men.  In 
chapter  V.  21,  we  read  of  "sin  reigning  unto  death."  The 
meaning  of  that  is,  *  Men  are  punished  with  death  on  account 
of  sin.'  At  the  12th  verse  of  this  chapter  we  read  of  "  sin 
reigning  over  men's  mortal  bodies,  so  that  they  obey  it  in 
theu'  lusts" — i.e.,  in  the  exercise  of  their  natural  desires.  The 
meaning  of  that  is,  '  Men  act  under  the  depraving  influence 
of  sin.'  The  truth  is,  that,  in  the  first  of  these  passages,  sin, 
or  guilt,  is  viewed  as  securing  punishment,  according  to  the 
pi'inciples  of  the  Divine  government.  In  the  second,  it  is 
viewed  as  producing  and  perpetuating  depravity,  according  to 
the  principles  of  the  human  constitution.  The  question,  In 
M'hich  of  these  closely  related,  but  still  quite  distinct  senses,  is 
the  dominion  of  sin  to  be  understood  here  ?  is  not  difficult  to 
answer.  The  apostle's  object  is  plainly  to  show  how  deliver- 
ance from  guilt  delivers  also  fi'om  depravity — how  the  method 
of  justification  secm-es  sanctification.  To  say,  sin  shall  not 
condemn  you,  justified  persons,  is  nothing  to  the  point :  his 
argument  requu^es  the  assertion,  sin  shall  not  continue  to  de- 
prave you ;  and  when  we  look  into  the  subsequent  discussions, 
we  find  that  they  all  bear  on  this  point. 

Now,  this  deliverance  fi'om  the  depraxang  dominion  of  sin 
is  represented  by  the  apostle  as  secured  by  the  Divine  method 
of  justification,  inasmuch  as  it  delivers  from  subjection  to  law, 

1  Chiip.  vi.  14. 


106  DOCTRINAL.  [PART  II. 

and  brings  into  subjection  to  grace.  "  Sin  shall  not  have 
dominion  over  you,  for  ye  are  not  under  the  law,  but  under 
grace."  ^  The  contrast  here  is  not  properly  between  the  law 
of  Moses  and  the  Gospel  of  Christ,  as  two  Divine  economies : 
it  is  between  law  and  grace,  as  the  principles  of  two  methods 
of  justification — what  the  apostle  calls  "  the  law  of  works,"  and 
"  the  law  of  faith,"  which  is  by  grace.  For  an  innocent  being 
to  be  under  law,  as  in  the  case  of  Adam,  is  to  have  his 
final  acceptance  and  salvation  suspended  on  his  obedience  to 
the  law  under  which  he  is  placed :  for  a  guilty  man  to  be 
under  law,  is  to  be  condemned  to  punishment  for  disobedience ; 
while  the  obligation  to  perfect  obedience  continues  unchanged, 
every  new  act  of  disobedience  incurring  new  guilt,  and  ex- 
posing to  increased  punishment ;  and  while  deliverance  from 
that  punishment  is  utterly  hopeless,  being  unattainable  except 
by  the  impracticable  means  of  at  once  fully  enduring  the 
punishment  denounced,  and  perfectly  complying  with  all  the 
preceptive  requisitions  of  the  law.  This  is  to  be  under  the 
law  ;  and  the  apostle  declares  that  all  the  justified  by  faith  are 
not  thus  under  the  law,  and  because  they  are  not  thus  under 
the  law,  "  sin  shall  not  have  dominion  over  them." 

But  they  are  not  only  not  under  law,  they  are  "  under 
gTace."  "  Grace  "  is  free  favour.  The  system  of  justification 
under  which  they  are  placed  dispenses  pardon,  acceptance, 
and  salvation,  not  as  the  specified  rewards  of  specified  services 
— wages  for  work  done — but  as  free  gifts ;  not  something 
which  we  are  to  merit  by  our  doings  and  sufferings,  but  enjoy 
as  the  result  of  the  fi-ee  sovereign  mercy  of  God,  finding  its 
way  to  guilty  man  through  the  redemption  that  is  in  Christ 
Jesus. 

How  the  being  not  under  the  law,  but  under  grace,  secures 
that  sin  shall  not  have  dominion  over  the  man  interested  in 
the  Divine  method  of  justification,  is  fully  explained  in  the 
discussion,  from  the  beginning  of  the  seventh  chapter  to  the 
4th  verse  of  the  eighth  chapter. 

I  Ver.  14. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  107 

(2.)  Popular  Illustration  of  the  Incompatibility  of  a  State  of 
Justification  and  a  State  of  Subjection  to  the  Dominant  Power 

of  Sin.^ 

Before  proceeding  to  this  somewhat  difficult  and  abstruse 
subject,  the  apostle,  iu  the  closing  paragraph  of  the  sixth 
chapter,  gives  a  short  popular  view  of  the  entire  incompati- 
bility, the  utter  opposition,  of  the  two  states  of  sin  and  justifi- 
cation, which  are  considered  to  be  united  in  the  supposed  case 
of  the  justified  man  who  continues  in  sin.  To  suppose  a  man 
really  justified,  and  yet  habitually  living  under  sin,  is  to  sup- 
pose one  of  the  grossest  absurdities  and  self-contradictions. 
"  What  then?"  says  the  apostle,  after  ha%-ing  asserted  that 
the  justified  are  not  under  law,  but  under  grace — "  What 
then  ?  Shall  we  sin,  because  we  are  not  under  law,  but  under 
grace  ? "  ^  '  Shall  we  abuse  our  privileges  ?  shaU  we  take 
encouragement  to  sin  because  pardon  is  fi.'ee  ?  Were  we  to  do 
so,  we  should  behave  in  the  most  inconsistent  and  absurd  way ; 
but  if  we  are  really  not  under  law,  but  under  grace,  we  can- 
not act  such  a  part ;  deliverance  from  Islw',  subjection  to  grace, 
is  that  which  alone  can  free  man  from  the  bondage  of  de- 
pravity, and  enable  him  to  walk  at  liberty,  keeping  God's 
commandments.'  The  first  of  these  principles  is  illustrated 
in  the  remaining  part  of  this  chapter ;  the  second,  in  the 
seventh  chapter,  and  first  four  verses  of  the  eighth. 

This,  then,  is  the  theme  of  the  paragraph,  beginning  at  the 
16th  verse,  and  ending  with  the  chapter.  To  sin,  because  we 
are  not  under  the  law,  but  under  grace — to  take  encourage- 
ment to  live  in  sin  from  our  being  freely  justified — would  be 
the  most  enormous  and  loathsome  of  all  self-contradictions  and 
absurdities.  "  Know  ye  not,  that  to  whom  ye  yield  yourselves 
servants  to  obey,  his  servants  ye  are  to  whom  ye  obey ;  whether 
of  sin  unto  death,  or  of  obedience  unto  righteousness  ?  But 
God  be  thanked,  that  ye  were  the  servants  of  sin ;  but  ye 
have  obeyed  from  the  heart  that  form  of  doctrine  which  was 

1  Chap,  vi.  15-23.  »  Ver.  15. 


108  DOCTEIXAL.  [part  II. 

delivered  you.  Being  then  made  fi*ee  from  sin,  ye  became 
the  servants  of  righteousness."^  The  apostle  rej)resents  the 
two  opposite  influential  states  of  sin — guilt  or  condemnation, 
and  of  righteousness  or  justification,  as  two  masters,  so  opposed 
to  one  another  as  that  you  cannot  at  the  same  time  serve  both, 
but  that  in  the  degree  to  which  you  are  subject  to  the  one,  you 
are — you  must  be — free  from  the  other.  He  who,  under  the 
influence  of  a  state  of  guilt,  lives  an  unholy  life,  whatever  pro- 
fession he  may  make,  is  a  condemned  man ;  he  is  the  slave  of 
guilt.  He  only  who,  under  the  influence  of  justification,  Hves 
a  holy  life,  is  a  justified  man  ;  he  is  the  servant  of  righteous- 
ness. There  are  just  these  two  masters — ;just  these  two  influ- 
ential states.  Every  man  must  serve  one  of  them — every  man 
must  be  under  the  influence  of  guilt  and  condemnation,  or  of 
justification.  The  two  influential  states  stand  thus  in  anti- 
thesis :  sin  or  guilt,  leading  to  death ;  obedience,  leading  to 
righteousness  or  justification.^  To  complete  the  antithesis,  you 
must  look  into  the  following  verses.  You  will  find,  on  the 
one  side,  sin — i.e.  guilt  or  condemnation,  the  slavery  of  the 
devil,  uncleanness  and  iniquity,  death ;  on  the  other,  obedi- 

1  Ver.  16-18. 

*  This  is  one  of  those  imperfectly  expressed  antitheses  which  we  not 
unfrequently  meet  with  in  the  apostle's  writings  :  for  example,  Chap.  iv. 
15 — "  Because  the  law  worketh  wrath  :  for  where  there  is  no  law,  there 
is  no  transgression" — btct  where  there  is  law,  there  is  transgression.  Chap, 
viii. — "  We  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh" — but  to 
the  spirit,  to  live  after  the  spirit.  The  force  of  the  apostle's  statement,  in 
both  cases,  rests  on  the  implied,  but  not  expressed,  part  of  the  antithesis- 

The  complete  antithesis  here  is,  TrxpaKOii — vTraKc/] ;  ^/auprix — OiKxio- 
oiivn',  xtax'^v/i — a.y  icca  i/.og  ;  6ot.i/oe.rog — ^wsj.  Disobedience  leads  to  condem- 
nation, and  condemnation  to  shameful  conduct,  and  shameful  conduct  to 
death ;  obedience,  which  is  here  faith,  ver.  17,  leads  to  justification,  and 
justification  to  holiness,  and  holiness  to  life.  We  naturally  expect  here 
that  ocfiuprix  lig  dxvxrov  should  have  been  contrasted  with  hDcxtorrvv/i  el; 
i^u'/ju — but  it  may  account  for  the  peculiarity  of  the  phraseology,  that  the 
apostle  is  speaking  of  oiKonoavi/ri  as  a  state  exerting  moral  power,  and  this 
it  does  through  i/TrxKoyi,  which  is  here  equivalent  to  Trtan;.  vTrctKoili  el; 
}ny.ccioavvyiv  is=  ttiuti;  il;  hiKUiOTi/i/Yiv,  and  it  is  as  the  Oikuioovs/yi  otoc.  ttIu- 
Tiw$-,that  the  o/x«/o(n/i/n©£oy,  transforms  men  by  the  renewing  of  their  minds. 


SECT.  IT.]      THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  109 

ence,  righteousness  or  justification,  the  service  of  God,  holi- 
ness, eternal  life — all  direct  opposites. 

The  one  influential  state  or  master  is  "  Sin^^ — the  state  of 
guilt  and  condemnation.  He  who  is  in  this  state  must  feel 
its  influence,  and  reach  its  end.  He  who  serves  this  master 
must  do  his  drudgery — iniquity,  and  receive  his  wages — death. 
The  other  influential  state  is  "  obedience  unto  righteousness" 
— that  is,  as  I  apprehend,  unto  justification.  The  obedience 
here  is  not  doing  the  works  of  the  law,  by  which  no  man  can 
obtain  righteousness  or  be  justified;  it  is  not  the  holiness 
which  is  represented  in  the  22d  verse  as  the  fruit  of  a  justified 
state  ;  it  is  something  that  naturally  precedes  justification, 
while  holiness  follows  it.  This  expression,  "  obedience  unto 
rigliteousness,"  would  have  been  extremely  puzzling,  had  not 
the  apostle  himself  explained  it  in  the  17th  verse.  It  is  "  the 
obeying  from  the  heart  the  form  of  doctrine  which  had  been 
delivered  unto  them."  Whether  you  understand  the  words 
rendered  "  the  form  of  doctrine  which  was  delivered  to  you," 
as  meaning  '  that  system  of  doctrine  which  has  been  taught 
you,'  which  the  English  words  signify — or  '  that  doctrine  into 
which,  as  a  mould,  you  have,  by  believing,  been  cast,  so  as  to 
have  your  characters  formed  by  it,'  which  the  original  words 
seem  to  indicate, — there  can  be  no  doubt  that  "  the  form  of 
doctrine"  is  just  the  Gospel ;  and  that  "  obeying"  this  form  of 
doctrine  from  the  heart,  is  jvist  really — cordially,  "  believing" 
this  Gospel.  "  Faith  reckoned  unto  righteousness,"  or  justi- 
fication, and  "  obedience  unto  righteousness,"  or  justification, 
as  explained  by  the  apostle,  are  equivalent  expressions.  The 
influential  state  is  justification  by  believing ;  and  the  obedience 
of  the  heart  to  the  form  of  doctrine — that  is,  the  faith  of  the 
Gospel  by  which  men  are  justified  receives  prominence,  seeing 
by  it  justification  exerts  its  transfonning  influence — the  doc- 
trine being  the  mould  into  which,  by  believing,  the  mind, 
softened  by  Divine  influence,  is  poured,  so  as  to  take  on  it 
the  image  of  the  new  man. 

These,  then,  are  the  two  great  influential  spiritual  states — 
a  state  of  cruilt,  into  which  vou  enter  bv  sinning — a  state  of 


110  DCXrrRINAL.  [part  II. 

justification,  into  which  you  enter  by  believing.  '  You  must 
then,'  says  the  apostle,  '  be  under  the  influence  of  one  of 
these  states — you  must  be  the  servants  of  one  of  these  masters. 
You  once  were  under  the  power  of  the  first — "  ye  were  the 
servants  of  sin" — ^you  were  under  the  practical,  the  depraving 
influence  of  guilt  and  condemnation  :  ye  are  so  no  longer ; 
and  blessed  be  God  for  the  change.'  The  phraseology  is  here 
peculiar,  but  the  meaning  is  plain.  "  God  be  thanked,  ye 
were  the  servants  of  sin  ;  but  ye  have  obeyed  from  the  heart 
the  form  of  doctrine  delivered  to  you,  or  into  which  you  have 
been  delivered,"  ^  Not  that  the  apostle  thanked  God  that  they 
ever  had  been  the  servants  of  sin,  but  that  he  thanked  Him 
that  they  were  so  no  longer ;  and  his  gratitude  for  their  eman- 
cipation was  increased  by  thinking  of  the  debasing  slavery  in 
which  they  had  been  previoiisly  involved.  By  believing  the 
Gospel,  they  had  been  justified ;  and  by  the  same  faith  of  the 
Gospel,  their  justified  state  was  exerting  its  influence,  in 
transforming  them  by  the  renewing  of  their  mind.  By  thank- 
ing God  for  the  change,  the  apostle  acknowledges  Him  as  its 
author.  "  Faith  is  the  gift  of  God."  It  is  the  act  of  man  too, 
but  the  act  of  man  acted  on  by  God.  ^len  purify  their  souls 
"  in  obeying  the  truth  through  the  Sjnrit"  ^ 

Now,  says  the  apostle,  "  being  made  fi.'ee  fi^om  sin,  ye  be- 
came the  servants  of  righteousness."  ^  To  be  freed  from  sin,  is 
just  the  reverse  of  being  the  servants  of  sin,  and  signifies,  to 
be  delivered  from  the  prevailing  depraving  influence  of  a  state 
of  guilt  and  condemnation.  "  Righteousness"  I  consider  here 
as  bearing  its  ordinary  sense  in  this  epistle — 'justification;' 
and  to  be  the  servant  of  justification,  is  just  to  be  under  the 
influence  of  a  justified  state  in  reference  to  our  temper  and 
conduct.  The  apostle's  assertion  in  this  verse  seems  to  be, 
that  deliverance  from  the  depraving  influence  of  a  state  of 
guilt,  and  subjection  to  the  sanctifjang  influence  of  a  state  of 
justification,  go  together,  and  are  equally  effected  by  the  faith 
of  the  Gospel.     It  is  impossible  to  be  freed  from  the  power  of 

'  Vcr.  17.  =  1  Pet.  i.  22.  ''  Vcr.  18. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  Ill 

guilt  and  condemnation,  and  to  be  brought  under  the  power 
of  justification,  but  by  the  obeying  from  the  heart  the  form 
of  doctrine — that  is,  belie\ang  the  Gospel ;  and,  on  the  other 
hand,  it  is  impossible  to  believe  the  Gospel  without  being 
freed  from  the  demoralizing  power  of  gviilt,  and  subjected  to 
the  sanctifying  influences  of  pardon  and  acceptance. 

The  first  part  of  the  1 9th  verse  is  e^^dently  parenthetical, 
and  ought  to  have  been  so  marked.  It  interrupts  the  cru'rent 
of  thought,  and  is  obA'iously  introduced  as  an  account  of,  or  an 
apology  for,  the  apostle's  employing,  in  this  paragraph,  a  much 
more  popular  and  familiar  kind  of  illustration  and  proof,  than 
he  does  either  in  the  paragraph  that  precedes  or  in  that  which 
follows  it.  It  is  as  if  he  had  said,  '  I  am  adopting  a  popular 
mode  of  teaching — speaking  "  after  the  manner  of  men,"  to 
meet  the  necessities  of  the  less  spiritually  intelligent  of  my 
readers,  "  because  of  the  infirmities  of  your  flesh" — because 
you  are  so  much  under  the  influence  of  things  seen,  that  it  is 
only  by  way  of  comparison  that  you  can  be  made  to  appre- 
hend things  unseen.'  He  speaks  here  to  that  portion  of  the 
Roman  Christians  who  were  not  so  spiritual  as  others  of  their 
brethren,  who  in  comparison  were  "  carnal,"  as  "  babes  in 
Christ."^  He  requires  to  be  a  spiritual  man  to  enter  fully 
into  Paul's  illustrations  of  the  influence  of  justification  on 
sanctification — fi*om  the  union  which  subsists  between  the 
justified  and  Christ,  in  his  death,  resurrection,  and  new  life — 
and  from  the  different  tendencies  of  a  state  of  subjection  to 
law,  and  of  a  state  of  subjection  to  grace.  In  the  first  part 
of  the  sixth  chapter,  and  in  the  seventh,  down  to  the  fom'th 
verse  of  the  eighth,  "  he  speaks  wisdom  among  them  wdio  are 
perfect" — he  feeds  those  of  full  agcAvith  "  strong  meat ;"  but 
in  this  paragraph  he  gives  "  milk  to  babes.""  The  figm'ative 
illustration  which  he  here  gives  of  the  absurdity  of  supposing 
that  a  justified  man  should  continue  habitually  an  unholy 
man,  draAMi  from  the  different,  the  opposite  origin,  nature, 
tendencies,  and  consequences  of  a  state  of  guilt  and  a  state  of 

'  1  Cor.  iii.  1.  =»  Cor.  ii.  6;  Ilcb.  v.  13,  14. 


112  DOCTRINAL.  [PAPwT  II. 

justification,  is  what  any  man  of  ordinary  good  sense,  if  he 
but  attend  to  it,  cannot  but  perceive  the  force  of.  Here,  as 
everywhere,  the  apostle  is  a  pattern  for  the  Christian  teacher. 
He  is  not  to  forget  that  there  are  babes  among  those  whom 
he  is  teaching  :  and  he  is  to  give  them  the  only  food  they  can 
relish  and  digest ;  but  neither  is  he  to  forget  that  all  are  not 
babes.  The  man  of  mature  age  and  disciplined  spiritual 
faculties,  must  not  be  overlooked ;  and  the  babe  must  be 
wisely  accustomed  to  the  use  of  stronger  food,  that  he  may 
the  sooner  become  a  man. 

In  the  latter  part  of  this  verse,  the  apostle  prosecutes  his 
popular  illustration.  "  For  as  ye  have  yielded  your  members 
servants  to  uncleanness,  and  to  iniquity  unto  iniquity ;  even 
so  now  yield  your  members  to  righteousness  unto  holiness."^ 
"  Uncleanness  and  iniquity,"  as  contrasted  with  "  righteous- 
ness," is  the  impvire  and  lawless  state  of  guilt,  as  contrasted 
with  righteousness — the  state  of  justification,  a  state  conform- 
able to  the  holiness  and  justice  of  the  Divine  nature  and  law. 
Previously  to  their  conversion,  the  Roman  Christians  had 
yielded  their  members — their  foculties,  to  the  influence  of  that 
state,  leading  to  practical  lawlessness  or  iniquity, — so  becom- 
ing, as  it  were,  its  servants.  '  Now,'  says  the  apostle,  '  as  you 
have  done  this  but  noio  are  justified,  it  is  meet  that  ye  should 
yield  yoiu*  members  to  the  influence  of  youi*  new  state,  lead- 
ing to  practical  holiness, — "  so  becoming,  as  it  were,  its  ser- 
vants." '  The  force  of  the  particle  as,  is  either  to  describe  the 
manner  in  which  the  justified  person  ought  to  yield  himself  to 
the  practical  influence  of  his  new  state,  as  entirely  as  he  had 
yielded  himself  to  the  practical  influence  of  his  former  state — 
that  he  should  seek  to  be  as  free  fi'om  the  influence  of  the 
former,  as  he  had  at  an  earlier  period  been  free  from  the 
latter  ;  or,  to  indicate  a  motive,  "  since"  you  formerly  yielded 
yourselves  freely,  fully,  solely,  up  to  the  practical  influence  of 
a  state  of  guilt,  therefore  now  you  should  yield  yourselves  freely, 
fully,  solely,  to  the  practical  influence  of  a  state  of  justification. 

»    VcT.   10. 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  113 

111  the  first  case,  the  20th  and  21st  verses  are  the  illustration 
of  the  tlionglit ;  but,  for  reasons  which  wall  speedily  become 
apparent,  we  are  rather  inclined  to  prefer  the  second  mode  of 
interpretation. 

The  idea  seems  to  be,  '  You  ought  to  feel  your  former  readi- 
ness to  yield  to  the  immoral  influences  of  yom'  old  spiritual 
state,  as  a  reason  why  you  should  now  as  readily  yield  to  the 
moral  influences  of  your  new  state  :  you  ought  to  do  so,  "  for 
when  ye  were  the  servants  of  sin,  ye  were  free  from  righteous- 
ness.'"^ These  words  are  ordinarily  considered  as  meaning, 
'  When  you  were  the  slaves  of  sin,  ye  were  in  no  degree  subject 
to  holy  principle' — ye  were  utterly  depraved ;  or,  understanding 
the  terms  "  sin"  and  "  righteousness"  as  we  do,  '  Wlien  you 
were  under  the  influence  of  a  state  of  guilt,  ye  were  com- 
pletely uninfluenced  by  a  state  of  justification.'  The  objec- 
tion— and  it  is  a  strong  one — to  this  mode  of  exposition  is, 
that  it  gives  to  the  word  rendered  "  free,"  a  sense  which 
nowhere  else  belongs  to  it.  Our  word  ^free'  means,  not 
merely  '  emancipated,'  but  '  destitute  of — not  merely  '  in 
possession  of  liberty,'  but  '  unaffected,  uninfluenced  by.'  The 
word  in  the  original  merely  expresses  liberty  as  opposed  to 
slaver}^.  It  is  difficult  to  see  what  meaning  could  be  attached 
to  the  phrase,  '  ye  were  in  a  state  of  liberty  from  righteous- 
ness:' for  subjection  to  righteousness  is  liberty;  and  when 
man  is  the  self-sold  slave  of  sin,  the  claim  of  righteousness  is  not 
annulled,  not  weakened.  I  am  inclined,  then,  to  think  that  the 
apostle's  meaning  is  given  in  these  words  :  "  When  ye  were 
the  servants  of  sin — of  guilt,  ye  became  free — ye  were  eman- 
cipated, by  righteousness  " — by  justification.  This  meaning  of 
the  word  "  free,"  as  equivalent  to  "  freed,"  is  not  unexampled. 
In  John  viii.  33  we  have,  "Ye  shall  be  made  free;"  and  in 
Rom.  vii.  3  Ave  have,  '■^  freed  from  that  law,"  "  the  law  of  her 
husband,"  In  both  these  places  it  is  the  same  word  as  here  ; 
and  there  it  is  doubtless  rightly  rendered.  It  is  justification 
that  frees  men  from  the  dominant  influence  of  guilt,  as  AvelJ 

1  Ver.  20. 

H 


114  DOCTRINAL.  [PAKT  II. 

as  from  its  penal  power.  How  absurd,  then,  to  suppose  that  it 
should  tend  to  strengthen  and  perpetuate  the  very  bond  which 
it,  and  it  alone,  can  loose. 

In  the  two  following  verses,  the  21st  and  22d,  the  apostle 
continues  to  contrast  a  state  of  sin  with  a  state  of  justifica- 
tion, to  show  that  they  are  so  utterly  incompatible,  as  that 
in  the  degree  in  which  a  man  is  subject  to  the  one,  he  is  free 
from  the  other.  "  What  fruit  had  ye  then  in  those  things 
of  which  ye  are  now  ashamed?  for  the  end  of  these  things  is 
death.  But  now  being  freed  from  sin  and  become  servants  to 
God,  ye  have  your  fruit  unto  holiness,  and  the  end  is  everlast- 
ing life."^  The  word  "fruit"  sometimes  signifies  pleasure  or 
advantage  resulting  from  a  particular  course  ;  at  other  times, 
practical  consequence,  of  whatever  kind.  The  first  part  of 
the  21st  verse  admits  of  two  modes  of  pointing  and  construc- 
tion, which  bring  out  senses  considerably  different.  Accord- 
ing to  the  mode  of  pointing  and  construction  adopted  by 
our  translators,  the  meaning  is,  '  ^Yliat  advantage  did  you 
derive  from  these  depraved  pursuits  in  which  ye  were  once 
engaged,  but  of  which  ye  are  now  ashamed  1'  The  answer 
left  to  be  supplied  is,  '  None — absolutely  none  :  for  the  end 
of  these  things  is  death — destruction.'  ^lany  of  the  best 
commentators,  however,  both  ancient  and  modern,  construe 
and  point  the  passage  differently,^  thus :  they  put  the  point 
of  inteiTogation  immediately  after  tlic  word  then,  which  con- 
trasts with  "  71010''  in  the  beginning  of  the  22d  verse — "  What 
fruit  had  ye  then?"  What  was  the  practical  effect  of  that 
state  of  subjugation  to  guilt  in  which  you  then  Avere  ?  The 
answer  is — "  Things  of  which  you  are  nowashamed;"  *  more- 
over'— or,  ^  and,'  you  have  good  reason  to  be  ashamed  of  them, 
"/o7'  the  end  of  these  things  is  deatli.'"  Here  is  their  former 
state — the  state  of  sin,  the  fruit  of  that  state,  and  the  end  of 
it,  corresponding  with  their  new  state — the  state  of  righteous- 

'  Ver.  21,22. 

'  Syriac  Version,  Tlicodoret,  Theophylact,  Luther,  Melanctlion,  Koppe, 
Flatt,  Tholuck,  Ruckert,  KOlner,  Olshausen,  Lachmann,  Griesbach,  De 
Wette. 


SECT.   II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  115 

ness  and  its  fruit  and  end,  as  these  are  stated  in  the  22d 
verse  :  Then,  ye  were  the  servants  of  sin,  the  fruit  of  which 
was  what  you  are  now  ashamed  of,  the  end  of  which  was 
death  :  N'ow,  ye  are  free  fi'om  sin — the  servants  of  God ;  the 
fruit — the  practical  result,  is  holiness ;  and  the  end — the  ulti- 
mate result,  is  eternal  life — complete  and  unending  happiness. 
How  absurd,  then,  to  think  that  this  latter  state  can  encourage 
men  to  continue  in  the  former  state  ! 

The  concluding  verse  of  the  chapter  hangs  from  the  two 
statements  :  The  end  of  a  state  of  subjection  to  sin  is  death  ; 
The  end  of  a  state  of  subjection  to  righteousness  '  is  eternal 
life:'  "for  the  wages  of  sin  is  death,  but  the  gift  of  God  is 
eternal  life,  through  Jesus  Christ  our  Lord." '  These  are  the 
final  terminations  of  the  two  states.  Guilt  conducts  through  a 
shameful  course  of  sin  to  death — eternal  death ;  righteous- 
ness conducts  through  an  honourable  course  of  holiness  to 
life — eternal  life  ;  and  all  under  the  law  must  reach  the 
first  fearful  termination,  "  for  death  is  the  wages  of  sin," 
which  the  law  awards  to  man  the  sinner ;  and  none  but  those 
under  grace  can  reach  the  second  glorious  goal,  for  "  eternal 
life "  cannot  be  obtained  by  man  but  as  "  the  gift  of  God" 
— the  expression  of  His  fi'ee  favour,  "through  Jesus  Christ 
our  Lord." 

Now  of  the  things  which  the  apostle  has  spoken  in  this 
paragraph,  this  is  the  sum.  The  spiritual  states  of  mankind 
exercise  so  powerful  an  influence  over  their  character,  con- 
duct, and  condition,  that  they  may  be  fitly  j^ersonified  as  their 
masters.  There  are  two  such  great  spiritual  conditions  :  that 
of  sin,  guilt,  and  condemnation  ;  and  that  of  righteousness, 
justification,  pardon,  and  acceptance.  These  are  directly 
opposed  to  one  another  in  their  influence  as  well  as  in  their 
nature.  No  man  can  be  under  the  dominant  influence  of 
both  at  the  same  time.  Believers  were  once  under  the  influ- 
ence of  a  state  of  guilt — they  Avere  "  in  sin,"  and  the  "  servants 
of  sin."     Believers  are  now  under  the  influence  of  a  state  of 


Ver. 


116  DOCTRINAL.  [PART  II. 

rigliteousness  or  justification — they  are  tlie  servants  of  right- 
eonsness.  They  were  bronght  into  that  state  by  the  obedience 
of  the  truth — the  faith  of  the  GospeL  It  was  God  who 
effected  the  change,  and  He  is  to  be  thanked  for  doing  so. 
Thus  they  were  made  free  from  sin — dehvered  from  its  habit- 
ual dominant  influence,  and  became  servants  of  righteousness — 
Avere  subjected  to  the  dominant  influence  of  a  justified  state;  and 
it  is  therefore  most  meet  that,  as  in  their  former  state  they  yielded 
their  faculties  to  the  influences  of  the  impure  and  lawless  state 
of  guilt,  to  be  employed  by  it  as  their  master  in  the  work  of 
iniquity,  so  now  they  should  yield  their  faculties  to  the  influ- 
ence of  righteousness— a  justified  state,  as  their  master,  to  be 
employed  in  holiness.  It  is  most  meet ;  for  it  is  righteous- 
ness or  justification  that  has  delivered  them  from  sin,  guilt, 
and  its  depraving  influence.  The  practical  effect  of  yielding 
to  the  influence  of  sin  was  shameful  conduct,  and  its  final 
result,  if  unopposed,  would  have  been  everlasting  destruc- 
tion ;  while,  on  the  other  hand,  the  practical  effect  of  yielding 
to  the  influence  of  a  state  of  justification  is  holiness,  and  its 
final  result  is  eternal  life ;  and  that  it  is  so  is  the  consequence 
of  the  Divine  method  of  justification,  by  which  you  are  not 
under  law,  but  under  grace ;  "  for  the  wages  of  sin  is 
death,"  which  Icmi  awards  man  the  sinner,  "  but  the  gift  of 
God  is  eternal  life" — a  gift  which  grace  confers  on  the  believ- 
ing sinner  "  through  Jesus  Christ  our  Lord."  Can,  then,  a 
believer  of  the  truth  respecting  the  Divine  method  of  justifi- 
cation, say  "  Let  ns  continue  in  sin,  that  grace  may  abound  ?  " 
—  or,  '^  Let  us  sin  because  we  are  not  under  the  law,  but 
under  grace'?"     Nothing  can  be  more  absurd. 

Svich  is  the  apostle's  popular  illustration  of  the  incomjiati- 
bility  of  a  state  of  justification  with  a  state  of  continuance 
in  sin.  He  takes  up  the  second  part  of  his  more  profound 
illustration  of  this  principle  at  the  beginning  of  the  7tli  chap- 
ter, and  prosecutes  it  to  the  4th  verse  of  the  8tli  chapter. 

What  the  apostle  says,  in  the  paragraph  which  we  have 
been  illustrating,  is  well  calculated  to  destroy  the  delusive 
confidence  of  those  who  please  themselves  with  the  thought, 


SECT.  II.]       THE  DIVINE  METHOD  OE  JUSTIEICATION.  117 

that  they  are  in  a  state  of  favour  with  God,  while  they  live  iii 
the  love  and  practice  of  sin  in  some  of  its  forms.  Such  cha- 
racters are,  I  am  afraid,  far  from  being  rare  among  professors 
of  what  is  termed  evangelical  Christianity.  They  appeared 
early,  so  early  as  tlie  apostle's  times  ;  and  they  are  not  yet 
extinct.  Such  persons  are  in  extreme  danger  ;  and  their  hazard 
is  the  greater  that,  unaware  of  it,  they  are  saying  to  them- 
selves, "  Peace  and  safety."  Hell  has  no  torments  more  in- 
tense than  those  reserved  for  the  abusers  of  the  Gospel — the 
presumptuous  claimants  of  the  privileges  of  a  state  into  which 
they  prove  that  they  have  never  passed,  by  being  destitute  of 
the  character  which  it  uniformly  produces ;  and  their  dam- 
nation will  be  as  obviously  just  as  intolerably  severe.  Most 
anxiously  would  I  chase  such  men  from  their  refuges  of  lies, 
not  to  di'ivc  them  to  despair,  but  to  shut  them  up  to  the  faith 
of  the  Gospel,  and  to  "  good  hope  through  grace."  If  any 
man  is  conscious  that  he  is  living  in  sin,  let  him  rest  assured 
that,  in  this  single  fact,  he  has  stronger  evidence  that  he  is  un- 
believing, and  of  course  unjustified,  than  he  possibly  can  have 
in  any  other  way,  that  he  has  believed  and  is  in  a  state  of 
justification.  But  why  will  he  not  noAV  believe?  Why  will 
he  not  receive  "  the  gift  of  righteousness" — of  justification, 
brought  near,  in  the  word  of  the  truth  of  the  Gospel,  to  him 
"  far  from  righteousness  ?"  Be  it  known  to  you,  even  to  you 
despisers  or  abusers  of  the  Gospel,  who  may  have  tm'ned  the 
grace  of  God  into  lasciviousness,  and  acted  out  the  principle, 
"  Let  us  continue  in  sin  that  grace  may  abound," — be  it 
known,  that  to  you,  even  to  you  believing,  all  the  blessings 
of  a  justified  state — among  the  rest,  freedom  from  the  j)re- 
dominance  of  sin  in  any  form — are  ready  to  be  communicated. 
Obey  now,  from  the  heart,  the  form  of  doctrine  delivered  to 
you ;  and  though  formerly  the  servants  of  sin,  you  shall  be 
made  fi'ee  by  that  justification  which  is  "  not  to  him  that 
worketh,  but  to  him  who  believeth  on  Him  that  justifies  the 
ungodly." 

How  completely  does  the  Divine  method  of  justification 
secure  holiness  !  how  powcrftiUy  does  it  oblige  all  under  its  infiu- 


118  DOCTRINAL.  [PART  II. 

ence  to  cultivate  holiness !  Without  it,  there  can  be  no  such 
thing  as  holiness  in  the  heart  of  fallen  man.  He  who  is  inte- 
rested in  it  is,  as  a  matter  of  course,  renewed  in  the  whole  man 
— created  in  Christ  Jesus  to  good  Avorks.  The  sovereign  grace 
of  God,  and  the  infinite  atonement  of  Jesus  Christ,  are  the 
only  solid  foundation,  not  only  of  human  hope  and  happiness, 
but  of  human  holiness.  "  Other  foundation  can  no  man  lay 
than  that  which  is  laid — Jesus  Christ."  ^  Receive  the  truth 
as  it  is  in  Jesus,  and  ye  shall  be  justified — sanctified — saved. 
They  who  hope  for  heaven  without  holiness,  or  for  holiness 
without  justification,  or  for  justification  without  faith,  must 
each  of  them  be  equally  disappointed.  This  is  the  order  in 
wdiich  heaven's  blessings  are  bestowed :  heaven  on  the  holy, 
lioliness  on  the  justified,  justification  on  the  believer.  All 
the  blessings  of  the  Christian  salvation  are  free  gifts,  but  they 
can  be  obtained  only  according  to  this  due  order. 

The  faith  of  the  Gospel  is  the  portal  of  the  Christian  sal- 
vation. The  gate  is  wide  open ;  and  the  guilty  children  of 
men  are  invited  to  enter,  and  participate  in  all  the  blessings  of 
the  "everlasting  covenant,  ordered  m  all  things,  and  sure."^ 
"  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters,  and  he 
that  hath  no  money  ;  come,  yea  come,  buy  wine  and  milk 
without  money  and  without  price.  Wherefore  do  you  spend 
money  for  that  which  is  not  bread,  and  your  labour  for  that 
which  satisfieth  not  %  Hearken  diligently  unto  me,  and  eat  ye 
that  which  is  good,  and  let  your  soul  delight  itself  in  fatness. 
Incline  your  ear,  and  come  unto  me  ;  hear,  and  yom'  soul  shall 
live  ;  and  I  will  make  with  you  an  everlasting  covenant,  even 
the  sure  mercies  of  David."  ^ 

If  men,  after  all,  will  continue  in  unbelief  and  sin — will 
not  come  to  Christ  that  they  may  have  life,  their  destruction 
is  absolutely  certain ;  for  the  wages  of  sin  is  death  ;  and,  in 
their  case,  these  wages  will  be  fully  earned,  for  they  have 
heard  that  eternal  life  is  the  gift  of  God  through  Jesus  Christ 
our  Lord,  and    they  have   scornfully  j)ut   a\\ay   from    them 

^    1  Cor.  iii.  11.  '2  .Sam.  xxiii.  r>.  ^  Isa.  Iv.  13. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  119 

the  highest  blessing  God  has  to  bestow — a  holy,  happy 
eternity,  equally  the  pm'chase  of  His  Son's  blood  and  the 
free  gift  of  His  own  sovereign  mercy.  "  Without  holiness 
no  man  shall  see  the  Lord."  ^  But  the  most  unholy  need  not 
despair  of  being  admitted  into  heaven  ;  for,  as  there  is  pardon 
for  the  guiltiest,  there  is  sanctification  for  the  most  depraved. 
If  the  sinner  who  hears  the  Gospel  is  shut  out  fi'ora  the  mar- 
riage feast  for  want  of  a  wedding  garment,  it  will  be  because 
he  would  not,  in  the  faith  of  the  truth,  put  it  on.  The  sinner 
under  the  Gospel  can  find  his  way  to  perdition  only  by  trampling 
under  foot  the  atoning,  justifying  blood  of  the  Son  of  God, 
and  doing  despite  to  the  transforming,  sanctifying  influence  of 
the  Spirit  of  God.  Miserable  maniac,  "  it  is  hard  for  thee  to 
kick  against  the  pricks."  Remember,  if  you  will  not  have  the 
gift,  you  must  have  the  wages.  Oh,  is  there  any  comparison  ? 
On  the  one  hand,  hard  work,  as  you  well  know  this  service  of 
sin  to  be — harder  wages,  as  ere  long  you  shall  know  ;  on  the 
other,  the  gift  of  God,  grace  on  grace,  all  heavenly  and 
spiritual  blessings,  to  be  gratefully  received  and  improved. 
How  ca)i  men  halt  between  two  opinions  here  ! 

(3.)  More  Particular  Illustration  of  the  Argument? 

The  illustration  of  the  principle,  "  Sin  shall  not  have  domi- 
nion over  2/oM,"  i.e.,  those  who  are  the  subjects  of  the  Divine 
method  of  justification,  "  for  ye  are  not  under  the  law,  but 
under  grace,"  commences  with  the  1st  verse  of  the  seventh 
chapter,  and  ends  with  the  4th  verse  of  the  eighth.  The 
apostle  takes  up  the  two  statements  in  their  order.  "  Sin 
shall  not  have  dominion  over  you,  for  ye  are  not  under  the 
law ;"  and  "  sin  sliall  not  have  dominion  over  you,  for  ye 
are  under  grace."  The  first  of  these  is  illustrated  from  the 
1st  to  the  24th  verse  of  the  seventh  chapter ;  the  second, 
from  the  25th  verse  of  that  chapter  to  the  4th  verse  of  the 
eighth. 

'  Ilcb.  xii.  14.  '  Chap  vii.  l-viii.  4. 


120  DOCTRINAL.  [PART  II. 

The  first  four  verses  of  the  seventh  chapter  are  occupied  with 
a  statement  and  illustration  of  the  fact,  that  believers  are  de- 
livered from  laAV  in  consequence  of  their  union  with  Christ,  in 
order  to  their  becoming  holy.  The  purport  of  the  next  para- 
graph, from  verse  5  to  verse  13,  seems  to  be,  to  show  that  such 
a  deliverance  ft'om  law  was  necessary  for  this  purpose,  by  a  re- 
ference to  the  past  experience  of  the  believing  Romans,  and 
especially  to  his  o'\\ai,  while  unregenerate ;  and  the  design  of 
the  succeeding  paragraph  appears  to  be  to  establish  the  same 
truth,  by  a  reference  to  his  experience  as  a  regenerate  man : 
the  object  of  the  first  being  to  show  that  law  cannot  make  a  bad 
man  good,  but,  though  from  no  fault  in  it,  that  it  exasperates, 
extends,  and  perpetuates  the  power  of  sin  over  him  ;  and  of 
the  second,  to  show  that  law  cannot  make  a  good  man  better, 
but  that  it  leaves  him  hopelessly  to  struggle  with  remaining 
depravity.  From  the  25th  verse  of  the  seventh  chapter  to 
the  4th  verse  of  the  eighth,  the  apostle  illustrates  the  state- 
ment, "  Sin  shall  not  have  dominion  over  you,  for  ye  are 
under  grace,"  by  showing  that  grace,  through  the  incarnation 
and  sacrifice  of  Jesus  Christ,  God's  Son,  eftectuates  that  Avhich 
law  could  not  do,  in  that  it  was  weak  through  the  flesh — de- 
stroying the  power  of  sin  over  men,  and  leading  them  to 
fulfil  the  righteousness  of  the  law,  by  walldng  not  after  the 
flesh,  but  after  the  spmt ;  thus  making  it  clear  that  the  Divine 
method  of  justification  by  faith  does  not  make  void,  but,  on 
the  contrary,  establishes  the  laAv. 

This  general  outline  of  the  apostle's  course  of  thought,  in 
this  portion  of  his  illustration  of  the  bearmg  of  the  Divine 
method  of  justification  on  the  moral,  spiritual  transformation 
of  man — what  we  usually  call  sanctification,  may  be  of  some 
use  in  guiding  us  into  just  views  both  of  the  meaning  of  par- 
ticular expressions,  and  of  the  design  and  bearing  of  particular 
statements  and  arguments,  which  might  otherwise  seem  ob- 
scure or  even  miintellitiible. 


SECT.  II.]       TUE  DIVINE  METHOD  OF  JUSTIFICATION.  121 

a.  "  Sin  shall  not  have  dominion  over  you,  for  ye  are  not  under 

the  laui."^ 
1.   The  Divine  Method  of  Justiji cation  delivers  fi'om  Laio.^ 

The  apostle  begins  with  laying  down  a  general  principle, 
Avhich,  he  says,  must  be  familiar  to  all  acquainted  with  law,  as 
those  to  whom  he  was  writing  were  :  ("  I  speak  to  them  who 
know  the  law,  or  rather,  who  know  law — I  speak  to  civilised, 
not  barbarous  men),  that  the  law,  or  law,  hath  dominion  over 
a  man  as  long  as  he  liveth."^  The  principle  seems  to  be  this, 
Avhicli  holds  of  law  generally — of  the  Jewish  law,  of  the  Roman 
law,  of  all  law :  Law  binds  a  man  as  long  as  he  lives,  no 
longer.  There  is  no  question  here  about  the  repealing  of  a 
law.  The  law  is  supposed  to  remain  in  force  ;  and  the  state- 
ment is  substantially,  Death  frees  a  man  from  the  obligation 
of  a  law  to  which  he  is  rightfully  subject ;  nothing  else  can. 
Law  binds  the  living,  not  the  dead.  The  application  of  this 
principle  comes  by  and  by.  Law,  as  the  principle  of  justi- 
fication, has  dominion  over  a  man,  till,  by  union  to  Christ, 
the  propitiatory  victim  for  sin,  he  become  as  a  dead  man  in 
reference  to  the  law. 

In  the  2d  and  3d  verses,  the  apostle  gives  an  instance  in 
which  death  dissolves  legal  obligation.  "  The  woman  which 
hath  a  husband  is  bound  by  the  law  to  her  husband  so  long  as 
he  livetli ;  but  if  the  husband  be  dead,  she  is  loosed  from  the 
law  of  her  husband :  so  then  if,  while  her  husband  liveth,  she 
be  married  to  another  man,  she  shall  be  called"  (reckoned  to 
be,  for  she  is)  "  an  adulteress ;  but  if  her  husband  be  dead,  she 
is  fi'ee  from  that  law ;  so  that  she  is  no  adulteress  though  she 
be  married  to  another  man."  The  woman  referred  to  becomes 
dead  to  the  law  of  her  husband,  not  by  her  own,  but  by  his 
death. — is  as  completely  removed  from  imder  its  power  as  if  she 
herself  had  died.  She  is  "  loosed  from  the  lav\^  of  her  husband," 
— that  law  has  no  more  dominion  over  her,  as  to  it  she  is  as  it 
were  dead.    The  general  law  of  a  husband  remains  unrepealed 

'  Oha]).  vii,  1-24.  ^  Chap.  vii.  1-4.  ''  Chap.  vii.  1. 


122  DOCTRINAL.  [PART  II. 

— it  has  lost  none  of  its  power  over  its  proper  subjects,  but  it 
has  no  dominion  over  her :  she  is  out  of  its  limits. 

The  bearing  of  the  general  principle  announced  in  ver.  1, 
and  of  the  example  given  in  ver.  2,  3,  on  the  present  subject 
— the  believer's  ft'eedom  from  Imo  as  the  principle  of  justifi- 
cation and  sanctification,  is  stated  in  ver.  4.  "  AVlierefore," 
or,  thus  then,  "  my  brethren,  ye  also  are  become  dead  to 
the  law  by  the  body  of  Christ ;  that  ye  should  be  married  to 
another,  even  to  Him  who  is  raised  from  the  dead,  that  ye 
should  bring  forth  fruit  unto  God."  '  You  are,  according  to 
the  principles  of  the  Divine  method  of  justification,  as  com- 
pletely delivered  from  law,  as  a  dead  man  is  from  the  law  he 
was  subject  to  when  alive,  or  as  the  woman  whose  husband  is 
dead  is  from  the  law  which  bound  her  to  her  husband.  It  is 
not  by  law  that  you  are  to  be  justified,  sanctified,  or  saved.' 

This  freedom  from  law  believers  obtain,  not  by  their  own 
death,  but  by,  or  "  through,  the  body  of  Christ."  "  The  body 
of  Christ"  may  either  signify  his  literal  body — the  body  bom 
of  the  Virgin,  in  which  He  "  bore  our  sins  on  the  tree  ;"  ^  or  it 
may  mean  the  mystical  body  of  Christ — "  the  Chiu'ch,  which 
is  His  body"^ — all  true  believers,  viewed  as  represented  by 
Him.  In  the  first  case,  the  meaning  is,  '  Our  freedom  from 
the  law  is  the  result  of  what  Christ  did  and  suffered  in  our 
room.'  It  is  in  consequence  of  His  having  been  made  sin  for 
us,  that  we  are  made  the  righteousness  of  God  in  Him.  It  is 
in  consequence  of  His  having  become  a  curse  in  oiu*  room,  that 
we  are  delivered  from  the  curse  of  the  law.  Our  salvation  is 
secured  by  His  having  brought  in  an  everlasting  righteousness. 
In  the  second  sense,  the  meaning  is,  '  In  consequence  of  our 
being  Christ's  body,  we  are  fi*eed  from  the  law.'  We  are  con- 
sidered as  if  we  had  done  what  He  did,  and  obtained  what  He 
obtained.  In  Him,  we  obeyed,  suffered,  and  died.  "  He  bore 
our  sins."  "  He  was  Avounded  for  our  transgressions.  He  was 
bruised  for  our  inicpiities  :  the  chastisement  of  our  peace  was 
on  Him  ;  and  by  His  stripes  we  are  healed."     "  He  died  for 

'  1  ret.  ii.  24.  ^  Kpli.  i.  2.". 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  123 

us."^  Tlie  meaning  is  substantially  the  same,  though  I  ap- 
prehend the  first  mode  of  interpretation  is  the  preferable  one. 
"  The  body  of  Christ"  seems  here  quite  equivalent  to  the  phrase 
in  the  Epistle  to  the  Colossians,  "  reconciled  in  the  body  of 
His  flesh  through  death."  ^  We  are  "  sanctified  by  the  offering 
of  this  body  of  Christ  once  for  all."^  He  "  abolished  in  His 
flesh  the  enmity,  the  law  of  commandments."  He  "  nailed 
the  hand^yriting  that  was  against  us  to  the  cross."*  The  death 
of  Christ,  in  which  we  are  one  with  Him,  was  a  death  which 
answered  all  the  law's  demands.  It  Idlled  Him,  and  killed 
us  in  Him  ('  ye  are  put  to  death'  is  the  literal  rendering  of  the 
phrase)  ;  ^  so  that  if  we  are  in  Hun,  the  law  has,  it  can  have, 
no  demands  on  us  as  a  method  of  justification. 

This  freedom  fi'om  the  law  by  union  to  Christ  in  His  death, 
was  in  order  to  our  union  with  Christ  in  His  new  life,  pro- 
cured by  His  death  as  a  living,  life-giving  covenant  head,  that 
we  mio-ht  be  brouoht  into  a  relation  to  Him  similar  to  that  in 
which  we  previously  stood  to  the  law.  They  who  are  under  law 
look,  though  they  look  in  vain,  for  justification  and  sanctification 
by  its  means.  They  hope  to  enter  into  life  by  keeping  the  com- 
mandments, expecting  both  a  title  to,  and  a  fitness  for,  final 
happiness  from  their  personal  obedience.  The  law  is  their 
hope  and  dependence.  Now,  to  be  Christ's— married  to 
Christ,  is  to  have  oui'  happiness  identified  with  His ;  to  place 
our  dependence  for  all  we  need  on  Him  ;  to  expect  to  be  jus- 
tified by  His  righteousness,  sanctified  by  His  Spirit,  saved 
in,  hy,  Him  "  with  an  everlasting  salvation." 

It  is  obvious,  then,  that  we  must  be  completely  freed  fi'om 
the  law  in  order  to  our  being  thus  married  to  Christ.  If  we 
are  under  the  law,  we  are  condemned  ;  if  we  are  in  Christ,  we 
are  justified.  We  cannot  be  both.  If  we  are  under  the  law, 
we  are  seeking  for  salvation  by  our  own  doings  ;  if  we  are  in 
Christ,  we  are  saying,  "  Surely  in  the  Lord  have  we  righteous- 
ness and  strength."    We  cannot  be  doing  both.    We  must  be 

1  Isa.  liii.  5 ;  Rom.  v.  S.  '  Col.  i.  22.  ^  Heb.  x.  10. 

■»  Eph.  ii.  15;  Col.  ii.  14.  ^  k^etvoiruhn. 


124  DOCTRINAL.  [PAllT  II. 

dead  to — free  from  the  law,  in  order  to  our  being  united  to 
Christ.  The  freedom  from  the  law  here  affirmed  of  believers, 
and  their  union  with  Christ  in  death  and  life,  mentioned  in  the 
former  paragraph,  are  thus  most  intimately  connected.  It  is 
our  union  to  Ilim  as  dying  the  victim  for  sin,  that  gives  us 
freedom  from  the  law  ;  it  is  our  union  to  Him  as  raised  from 
the  dead  by  "  the  glory" — the  expressed  approbation,  of  Plis 
Father,  that  brings  us  into  a  state  of  grace. 

The  grand  design  and  the  certain  result  of  this  freedom 
from  the  law,  in  consequence  of  dying  to  it,  dying  bi/  it,  in 
Christ  Jesus,  and  this  marriage  relation  to  Jesus  Christ,  are, 
that  believers  may  and  do  bring  forth  fi'uit  to  God.  "  The 
bringing  forth  fruit,"  describes  the  practical  results  of  that 
Avhich  is  represented  as  the  tree  or  plant.  The  Spirit  is  re- 
presented as  producing  fruits  in  holy  dispositions  and  conduct. 
The  peculiar  relation  between  believers  and  Christ,  is  here 
represented  as  intended  to  lead  to  practical  results  of  a  sancti- 
fying kind.  The  wild  olive  grafted  into  the  good  olive  tree 
partakes  of  its  root  and  fatness,  and  produces  corresponding 
fruits.  The  believer  married  to  Christ  brings  forth  fruit  to 
God — is  formed  to  a  character,  and  distinguished  by  a  con- 
duct, which  God  approves. 

To  "  bring  forth  fruit  to  God,"  is  the  same  thing  as  to  "  li\'e 
to  God."  The  design  and  the  certain  effect  of  the  believer's 
fi-eedom  ft'om  law,  secured  by  the  Divine  method  of  justifica- 
tion, is  not  that  they  may  live  in  sin,  but  that  they  may  live 
to  God. 

2.   This  Deliverance  from  Law  is  neccsaai'y  in  order  to 

Sanctifi  cation} 

(1.)   Laio  cannot  make  a  Bad  Man  GoodJ 

The  apostle  proceeds  to  show  that  this  deliverance  from  law 
is  necessary,  for  this  pm'pose  :  that  it  not  only  does  not  en- 
courage sin,  but  is  essential  to  holiness  ;  for,  in  the  case  of 
fallen  man,  a  state  of  subjection  to  h'nv,  as  the  })rinciple  of  justi- 

1   ('hap.  vii.  5-24.  ^  (;iij,j,_  y\;\.  b-VA. 


f^ECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  125 

fication,  is  a  state  of  subjection  to  sin ;  and,  in  order  to  our 
living  to  God,  we  must  become  dead  to — free  from,  the  law. 

In  illustration  and  proof  of  this,  the  apostle  appeals  to  the 
experience  of  the  Roman  Christians  that  it  was  indeed  so. 
"  For  when  we  were  in  the  flesh,  the  motions  of  sins,  which 
were  by  the  law,  did  work  in  our  members  to  bx'ino-  forth  fruit 
unto  death.  But  now  we  are  delivered  from  the  law,  that 
being  dead  Avherein  we  are  held"  (or  rather,  as  it  is  in  the 
margin,  we  being  dead  to  that  in  which  we  were  held),  "  that 
w^e  should  serve  in  newness  of  the  spirit,  and  not  in  the  old- 
ness  of  the  letter."' 

"We"  here  plainly  refers  to  believers — we  who  were  in  the 
flesh,  but  are  so  no  longer — we  who  are  now  "  in  the  spirit." 
"  The  flesh"  is  equivalent  to  the  state  in  wdiich  all  men  are 
born,  and  continue  till  they  are  born  again.  It  is  of  similar  im- 
port with  "  the  old  man," — a  state  in  Avhicli  men  are  chiefly 
affected  by  things  that  are  sensible  and  present,  seen  and 
temporal. 

Now,  says  the  apostle,  when  we  were  in  this  state,  what 
was  the  effect  of  the  law  on  us,  who  were  then  under  it — 
did  it  make  us  holy  ?  No  ;  "  the  motions  of  sin  which  were 
by  the  law,  did  work  in  our  members  to  bring  forth  fruit  unto 
death." 

"The  motions  of  sin"  seem  to  signify  the  sinful  propensities 
of  om'  fallen  nature — its  tendencies  to  evil,  the  bias  to  error, 
the  disposition  to  sin,  the  forming  design,  the  rising  desire,  of  evil. 

These  motions  of  sin  are  said  to  be  "  by  the  law."  That 
obviously  means  more  than  that  we  had  such  motions,  when 
we  w^ere  under  the  law.  Some  have  supposed,  that  by  "  the 
motions  of  sin"  being  "by  the  law,"  the  apostle  means  that 
these  evil  propensities  were  discovered  by  the  law,  and  refer 
to  ver.  7  as  an  illustration.  But  this  is  not  satisfactory ;  for 
the  law  serves  this  purpose,  to  those  who  are  delivered  fi'om  it, 
in  even  a  higher  deo'ree  than  it  ever  does  to  them  while  they 
are  under  it.     The  word  which  must  be  supplied  to  bring  out 

1  Ver.  5,  G. 


126  DOCTRINAL,  [PAUT  II. 

the  sense,  seems  to  be  *  excited/  or  '  called  forth  into  exercise  :' 
"  The  motions  of  sin,"  or  the  sinful  propensities,  "  which  were" 
excited,  or  called  forth  into  exercise,  "  by  the  law." 

The  law  has  no  tendency  to  excite  sinful  propensities  in 
innocent,  holy  creatures.  But  the  apostle  is  not  speaking  of 
innocent,  holy  creatures  :  he  is  speaking  of  men  "  in  the 
flesh" — of  unregenerate,  depraved  men ;  and  there  can  be  no 
doubt  that  in  them  sinful  propensities  are  excited,  called  out 
to  exercise,  by  the  law.  Instead  of  subduing  sinful  affections 
in  a  depraved  heart,  the  law  irritates  them.  The  sinner  finds 
himself  curbed  and  checked  by  the  law,  and  is  filled  with  dis- 
pleasure at  the  law  and  the  Lawgiver.  The  strictness  of  the 
precepts  of  the  law,  and  the  severity  of  its  sanctions,  make 
him  fret  against  its  Author,  and  form  harsh  thoughts  of  that 
inflexible  justice  and  immaculate  purity  wdiich  are  essential 
elements  of  the  Divine  character.  Displeasure  at  the  holiness 
of  the  law  is  direct  enmity  against  God  ;  and  enmity  against 
God  is  at  once  the  worst  of  "  the  motions  of  sin,"  and  the 
fruitful  parent  of  all  others. 

These  sinful  propensities,  called  forth  into  exercise  by  means 
of  the  law,  "  did  work  in  the  members,"  or  rather,  put  forth 
their  energy  by  "  the  members" — i.e.,  as  I  have  already  ex- 
plained it,  '  by  the  various  faculties  of  our  nature  :'  they  exerted 
themselves  by  means  of  our  understanding,  imaghiation,  affec- 
tions, and  all  the  different  capacities  of  thought  and  feeling 
and  action  of  which  we  are  possessed. 

And  thus  exerting  themselves,  "  they  brought  forth  fi'uit 
unto  death  :"  they  led  to  practical  consequences — to  the  ex- 
ternal manifestation  of  themselves  in  a  course  of  action,  the 
end  of  which,  under  the  Divine  government,  could  be  nothing 
but  death — destruction.  Such  was  the  influence  of  law  on 
the  apostle  and  the  Roman  Christians  when  they  were  "  in 
the  flesh."  The  tendency  and  effect  was  anything  but 
sanctifying. 

With  this  state  the  apostle  contrasts  their  present  state — as 
delivered  from  the  law,  and  being  in  the  Spirit :  "  But  now 
we  are  delivered  from  the  law,  that  being  dead  wherein  we 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  127 

were  held  ;  that  we  should  sen^e  in  newness  of  spu'it,  and  not 
in  the  oldness  of  the  letter." 

"  We" — that  is,  we  believers,  who  once  were  in  the  flesh, 
and  under  law — '  Ave,  now  in  the  spirit,  are  delivered  from 
law — i.e.,  Ave  have  been  completely  deliA'ered  from  the  con- 
demning sentence  of  the  law,  and  we  are  brought  into  a 
state  in  which  our  everlasting  happiness  is  not  suspended  on 
our  own  personal  obedience  as  its  meritorious  condition.' 

This  deliverance  from  the  law  rises  out  of  oiu*  death  to  it. 
The  words  in  om'  translation  represent  the  laAv  as  dead  ;  but 
there  is  no  doubt  the  reading  followed  in  the  marginal  render- 
ing is  the  preferable  one^ — "  We  being  dead  to  that  by  wdiich 
we  were  held."  The  reference  is  to  what  the  apostle,  in  the 
4th  verse,  calls  our  death  to  the  law  "  by  the  body  of  Christ." 
Our  freedom  from  the  law  arises  from  Christ,  as  our  repre- 
sentative, having  settled  our  accounts  Avith  the  law  on  the 
cross— in  Avhich  settlement  of  accounts  aa'c  obtain  a  personal 
interest  by  belie\nng. 

Now,  we  are  thus  delivered  from  the  laAA',  in  consequence 
of  this  death  to  the  laAv,  not  that  Ave  may  continue  in  sin,  and 
live  as  aa'c  list,  but  that  Ave  should  do,  Avhat  Ave  never  Avouldhave 
done  under  the  laAA',  "  serve" — i.e., '  serve  God,  yield  obedience 
to  God' — "  in  ncAvness  of  spirit,  not  in  the  oldness  of  the 
letter."  "  Newness  of  spirit"  is  equivalent  to  a  ncAv  spirit, 
or  in  a  ncAV  and  spiritual  Avay  ;  not  in  the  old,  spiritless,  literal 
AA^ay  in  wdiich  men  under  the  laAv  serve.  Whatever  obedience 
the  man  under  the  laAv  yields,  is  the  obedience  of  a  slaA^e  ;  the 
obedience  of  the  man  deliA'ered  ft"om  the  laAv  is  the  obedience 
of  an  aflPectionate  son.  Disobedience — not  obedience  of  any 
kind,  is  the  general  character  of  those  in  the  flesh  under  the 
laAv ;  and  the  exceptional  cases  of  obedience  have  the  character 
of  heartless  literality.  Obedience  is  the  prevailing  character 
of  the  man  in  the  spirit,  deliA'ered  fi'om  law  ;  and  his  obedi- 
ence is  spiritual  obedience — the  obedience  of  the  mind  and  the 
heart ;  he  Avalks  at  liberty,  keeping  God's  commandments ;  and. 


ciTro&o 


128  DOCTRINAL.  [PART  II. 

"  delivered  from  the  hands  of  liis  enemies,  serves  Him  without 
fear,  in  righteousness  and  hohness,  all  the  days  of  his  life."  ^ 

On  hearing  such  a  statement,  as  to  the  effect  of  the  law  on 
men  in  the  flesh,  and  the  necessity  of  being  delivered  fi'om  it, 
it  might  very  naturally  suggest  itself  to  a  depraved  man — 
'  Then  the  law  is  more  in  fault  than  I  am  ;  I  am  fully  as  much 
to  be  pitied  as  blamed.'  Or  an  opponent  to  Paul's  doctrine 
might  say,  '  Your  system  cannot  be  true,  for  it  transfers 
the  guilt  from  the  sinner  to  the  law.'  A  most  satisfactory 
answer,  by  anticipation,  is  given  to  both  these  objections  in 
the  paragraph  fi*om  the  7th  to  the  13th  verse.  "  What  shall 
we  say  then  ?  Is  the  law  sin  ?  God  forbid.  Nay,  I  had  not 
known  sin,  but  by  the  law  :  for  I  had  not  kno\^Ti  lust,  except 
the  law  had  said.  Thou  shalt  not  covet.  But  sin,  taking  occa- 
sion by  the  commandment,  ^^TOught  in  me  all  manner  of 
concupiscence.  For  without  the  law  sin  was  dead.  For  I 
was  alive  without  the  law  once  ;  but  when  the  commandment 
came,  .sin  revived,  and  I  died.  And  the  commandment,  which 
was  ordained  to  life,  I  found  to  be  unto  death.  For  sin, 
taking  occasion  by  the  commandment,  deceived  me,  and  by  it 
slew  me.  Wherefore  the  law  is  holy,  and  the  commandmewt 
holy,  and  just,  and  good.  Was  then  that  which  is  good  made 
death  unto  me  ?  God  forbid.  But  sin,  that  it  might  appear 
sin,  working  death  in  me  by  that  which  is  good ;  that  sin  by 
the  commandment  might  become  exceeding  sinful." 

"  What  shall  we  say  then  ?  "  This  is  the  apostle's  ordinary 
Avay  of  introducing  an  objection.  "  Is  the  law  sin?""  The 
phraseology  is  peculiar.  The  meaning  may  be.  Is  the  law 
a  bad  thino-  ?  or,  is  the  law  in  fault — is  it  to  blame  ?  It  seems 
rather  to  be.  Is  then  the  law  the  cause  of  sin  ?  or,  as  the 
apostle  expresses  it  in  Gal.  ii.  17,  "  the  minister  of  sin?"  We 
find  a  similar  expression  in  the  book  of  the  prophet  Micah,' 
where  "  Samaria"  is  said  to  be  "  the  transgression,"  or  sin,  "  of 
Jacob,"  and  "  Jerusalem"  is  said  to  be  "  the  high-places  of 

*  Luke  i.  74.  Tii.  '  Lex  index  pcccati,  non  f^jenctrix. — Ambro.«i. 

'  Chap.  i.  5. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  129 

Juclah" — the  meaning  apparently  being,  that  the  idolatries 
of  the  two  metropolitan  cities  were  the  principal  cause  of  the 
idolatry  of  the  two  kingdoms.  The  force  of  the  objection  may 
be  thus  stated  :  '  If  sinful  propensities  be  excited  by  the  law, 
is  not  the  law  the  cause  of  sin  ? ' 

To  this  question  the  apostle  replies  by  an  indignant  nega- 
tive. "  By  no  means" — '  Let  it  not  be  ;'  and  he  goes  on  to 
show,  first,  how  the  law  cannot  be  the  cause  of  sin ;  and, 
secondly,  how  the  law,  though  not  the  cause  of  sin,  was  yet  the 
occasion  of  calling  forth  into  active  operation  "  the  movements 
of  sins" — the  depraved  propensities  of  oiu'  nature. 

Pie  does  the  first  in  the  conclusion  of  the  7  th  verse,  and  the 
second  in  the  eighth  verse.  "  Nay" — i.e.,  '  So  far  from  law 
being  sin' — "  I  had  not  known  sin,  but  by  the  law  :  for  I  had 
not  known  lust,  except  the  law  had  said.  Thou  shalt  not 
covet."  The  apostle  here  illustrates  his  principles  from  his 
own  experience.  Many  learned  interpreters  strangely  sup- 
pose that  the  apostle  here,  and  in  the  consequent  context, 
down  to  the  end  of  the  chapter,  personates  some  other  indi- 
vidual, or  rather  class  of  individuals  ;  some  supposing  that  he 
speaks  in  the  name  of  the  Jewish  people,  and  gives  an  account 
of  thejr  moral  state,  first  before  the  law,  and  then  after  the 
law  was  given,  in  order  to  show  that  the  Gospel  was  necessary 
in  order  to  make  men  holy ;  others,  that  he  personates  an  in- 
dividual, fii-st  ignorant  of  the  law,  and  then  instructed  in  the 
law,  to  serve  the  same  purpose.  But  there  is  not  the  slightest 
hint,  in  the  whole  discussion,  that  the  apostle  is  not  speaking 
in  his  own  person ;  though,  no  doubt,  much  that  he  says  is 
substantially  applicable  to  other  men  similarly  placed.  There 
is  no  reason  to  doubt  that  the  apostle's  object  is  to  show,  from 
his  own  experience,  both  before  and  after  conversion,  that  a 
state  of  subjection  to  law  is,  in  the  case  of  a  being  like  fallen 
man,  whether  in  his  wholly  lapsed  or  partially  restored  state, 
inconsistent  with  true  holiness. 

It  may  be  asked,  why  Paul  here  turns  suddenly  fi'om  the 
common  experience  of  himself  and  the  Roman  Christians  to 
his  own  individual  experience — why  the  u-e,  of  the  5th  and  6th 

I 


130  DOCTRINAL.  [PART  II. 

verses  becomes  here  I,  and  with  one  exception,  in  ver.  14, 
continues  so  to  the  end  of  the  chapter  ?  The  true  account  of 
the  matter  seems  to  be  this.  He  is  about  to  make  statements 
of  what  passes  within — of  the  working  of  the  Law  on  the  human 
heart.  "  Pie  is  about  to  depict  tlie  work  of  the  law,  by  an 
example  which  will  set  it  forth  in  vivid  colours,  in  detail,  in 
connection  with  sin  in  a  man.  What  example,  then,  so  ap- 
posite as  his  own  ? " '  In  these  discussions  the  apostle  might 
have  said,  "  Verily  we  speak  what  we  do  know,  and  testify 
what  we  have  seen." 

"  The  law  is  not  sin  ;  on  the  contrary,  I  had  not  known  sin 
but  by  the  law."  Interpreters  have  found  it  difficult  to  fix 
the  precise  meaning  of  the  expression,  '  to  know  sin.'  Some 
suppose  that  it  signifies  to  know  what  is  sin.  '  I  had  not 
known  accurately  what  is  and  what  is  not  sin,  but  for  the  law, 
for  what  is  sin  but  "the  transgression  of  the  law?"'  Men 
ignorant  of  the  law  mistake  as  to  what  is  duty  and  what  is 
sin — putting  evil  for  good,  and  good  for  evil.  Others  suj^pose 
that  it  signifies  to  know  what  sin  is.  '  I  had  not  known  how 
inconceivably  bad  a  thing  sin  is,  but  for  the  law  showing  me, 
in  its  precepts,  how  opposite  sin  is  to  the  Divine  character  and 
will,  and,  in  its  tremendous  sanction,  how  malignant  a  thing 
that  must  be  against  which  the  God  of  love  threatens  such 
fearful  evils.'  Others  still  suppose  that  it  signifies  to  be  per- 
sonally convinced  of  sin — to  know  that  I  myself  am  a  sinner ; 
and  to  know  what,  as  a  sinner,  I  am  and  desen'c.  It  is  the 
liffht  of  the  law  brought  into  the  conscience  that  does  all  this. 
The  man  ignorant  of  the  law  has  no  just  conceptions  of  his 
own  character  and  condition  as  a  sinner — he  is  scarcely  aware 
that  he  is  a  sinner  at  all. 

I  do  not  see  the  necessity  of  confining  it  to  any  one  of  these 
different  meanings,  or  rather  phases  of  the  same  meaning. 
To  know  sin  is,  I  apprehend,  just  equivalent  to  knowing  the 
truth  about  sin — and  that  comprehends  all ;  and  it  is  plainly 
true,  that  this  knowledge  of  sin,  in  all  its  extent,  is  by  the  law 

'  Alford. 


SECT.    II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  131 

— cannot  be  but  by  the  law  ;  and  it  is  as  plainly  true,  that  if 
the  law  be  calculated  thus  to  give  the  knowledge  of  sin,  it 
cannot  be  the  cause  of  that,  the  true  character  of  which,  as 
most  criminal,  loathsome,  and  destructive,  it  so  clearly  un- 
folds, and  the  commission  of  which  it  so  strongly  forbids  and 
so  awfully  denounces. 

The  apostle  illustrates  the  general  principle,  that  "  by  the 
law  is  the  knowledge  of  sin,"  or  that  he  would  not  have 
known  sin  but  by  the  law — by  a  particular  example  draAvn 
from  his  own  experience — "  for  I  had  not  known  lust,  except 
the  law  had  said  thou  shall  not  covet." 

A  good  deal  of  obscurity  has  been  cast  over  this  passage, 
by  a  want  of  uniformity  in  rendering  on  the  part  of  our  trans- 
lators. The  same  word  is  rendered  "  lust,"  in  the  7th  verse, 
and  "  concupiscence"  in  the  8tli ;  and  the  cognate  verb  is  here 
rendered  "  covet."  The  words  should  have  been  uniformly 
rendered.  The  meaning  is  inorcUnate  forbidden  desire — "  I 
had  not  known  lust  except  the  law  had  said  thou  shalt  not 
lust ;  but  sin,  taking  occasion  by  the  commandment,  wrought 
in  me  all  manner  of  lust." 

"  To  know  lust,"  is  a  phrase  which  must  be  explained  in 
conformity  to  the  general  phrase  it  is  intended  to  illustrate — 
"  to  know  sin."  '  I  had  not  known,  perhaps,  that  unrestrained 
desire  was  a  sin  at  all  (the  Jewish  Rabbins  taught  that  it  was 
not) ;  most  assuredly  I  had  not  known  it  to  be  the  great  sin 
it  is,  and  I  had  not  known  that  I  was  the  guilty  person  I  know 
myself  to  be  in  consequence  of  indulging  it,  had  it  not  been 
that  the  law  in  the  tenth  commandment  of  the  decalogue  had 
explicitly  forbidden  inordinate  desire,  in  the  precept  "  Thou 
shalt  not  covet"  or  lust.' 

The  apostle  seems  here  to  refer  to  the  manner  in  which  the 
true  knowledge  of  sin  came  into  his  mind  and  heart  by  means 
of  the  law.  Saul  of  Tarsus,  the  pupil  of  Gamaliel,  was, — 
"  after  the  righteousness  of  the  law" — according  to  the  manner 
in  which  the  Jewish  teachers  judged,  "  blameless."  He 
looked  at  the  law  "  in  the  oldness  of  the  letter."  The  law  to 
him  was  an  ovitside  thing.     When  viewed  in  that  light,  he 


132  DOCTEIXAL.  [part  II, 

was  a  strict  doer  of  the  law.  He  had  no  God  but  Jehovah  ; 
he  abominated  idolatry ;  he  had  never  profaned  the  sacred 
name  nor  desecrated  the  sacred  day.  He  was  an  exemplary 
relative — he  had  never  committed  mui'der,  or  adultery,  or 
theft,  or  perjury — none  of  these  first  nine  commandments, 
thus  understood,  touched  him,  or  brought  home  the  charge  of 
guilt  to  him  :  but  when  his  eyes  were  opened  to  the  meaning 
of  the  tenth  commandment,  '  Thou  shalt  not  desire  that  wdiich 
is  forbidden,'  and  he  saw  what  a  new  light  it  shed  over  the 
whole  law  as  a  spiritual  thing,  then  he  knew  that  lust  was  sin, 
and  that  he  was  a  sinner  and  a  great  one. 

This  commandment,  though  it  plainly  could  not  be  the  cause 
of  sin,  was,  in  the  case  of  the  apostle,  the  occasion  of  sin — "  the 
motions  of  sins  were  by  this  law."  When  convinced  of  the  sin- 
fulness of  inordinate  desire  in  all  its  forms,  did  he  immediately 
and  for  ever  abandon  it  ?  Alas !  for  this  purpose,  "  the  law  was 
weak  through  the  flesh."  On  the  contraiy,  "  Sin,  taking  occa- 
sion by  the  commandment,  wrought  in  me,"  says  he,  "  all 
manner  of  concupiscence" — i.e.,  forbidden,  inordinate  desire. 

"  Sin"  is  here  generally  understood  as  equivalent,  not  to 
guilt,  but  depravity — man's  bias  to  evil  personified.  This 
does  not  originate  in  the  law,  but  it  takes  occasion  from  the 
law,  to  manifest  and  exert  itself  in  a  way  in  which,  other- 
wise, it  might  not  have  done.  In  the  case  of  Paul,  it  took 
occasion,  by  the  commandment — this  commandment,  '  Thou 
shalt  not  desire  that  which  is  forbidden' — to  excite,  in  a  more 
than  ordinary  degree,  desire  after  wdiat  was  forbidden,  Paul 
was  at  this  time  an  unjustified  and  an  unregenerate  man — a 
man  "  under  the  law,"  "  in  the  flesh."  By  the  meaning  of 
the  tenth  commandment  opening  on  his  mind  and  conscience, 
he  was  made  to  see  the  criminality  of  inordinate  desires, 
the  first  tendencies  of  the  heart  to  evil.  Now,  what  was  the 
consequence?  Did  he  cease  to  desire  wdiat  was  forbidden? 
On  the  contrary,  these  desires  which,  hke  hidden  vipers,  had, 
unopposed,  scarcely  been  noticed  by  him,  now  swarmed  in 
every  comer  of  his  heart,  hissing  with  indignation  at  the  law 
which  doomed  them  to  dentli.     Tlio  injunction  seemed  a  hard 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  133 

saying  not  to  be  borne  ;  and  the  whole  inner  man  rose  in 
rebellion  ao;ainst  it.  It  is  a  strikino;  fioTire  of  a  late  German 
interpreter — "  as  a  rapidly  flowing  river  rolls  calmly  on,  so 
long  as  no  obstruction  checks  it,  but  foams  and  roars  when 
any  hindrance  stops  it :  just  as  calmly  does  the  sinful  element 
in  human  natui'e  find  its  course  through  the  man,  so  long  as 
nothing  comes  to  stem  it ;  but  when  the  Divine  command- 
ment rises  as  a  dyke  of  adamant  across  its  progress,  then  the 
man  feels  the  force  of  an  element,  of  the  dominion  of  which 
he  had  no  adequate  conception."  A  chemical  compound  liquid 
appears  perfectly  pellucid,  without  coloiu'  or  smell,  till  a  par- 
ticular foreign  substance  is  added  to  it,  when  in  a  moment  it 
begins  to  effervesce  violently,  becomes  opaque,  exhibits  a  very 
decided  coloui',  and  sends  forth  the  most  pestiferous  fumes. 

I  am  much  inclined  to  interpret  ''  sin"  here,  as  generally 
in  the  epistle,  of  a  state  of  guilt  and  condemnation  and  spirit- 
ual helplessness.  In  the  case  of  a  man  under  the  influence  of 
this  state — especially  consciously  under  its  influence — the 
effect  described  by  the  apostle  in  his  own  case  is  exactly  what 
must  take  place  on  his  obtaining  a  clear  \aew  of  the  requisi- 
tions and  sanctions  of  the  law,  while  ignorant  and  mibelieving 
respecting  the  Divine  method  of  justification. 

The  concluding  clause  of  the  8th  verse,  and  the  9th,  10th, 
and  11th  verses,  contain  a  fui'ther  illustration  of  the  strange 
facts  which  the  apostle  had  just  stated.  "  For  without  the 
law  sin  was  dead ;  for"^  (rather  'but'  or  'and')  "  I  was  alive 
without  the  law  once  ;  ^  but  when  the  commandment  came, 
sin  re\'ived,  and  I  died.  And  the  commandment,  which  was 
ordained  to  life,  I  found  to  be  unto  death.  For  sin,  taking 
occasion  by  the  commandment,  deceived  me,  and  by  it  slew  me." 


^  These  words  have  been  supposed  to  mean — "  The  Jewish  nation, 
during  the  period  of  their  history  previously  to  the  giving  of  the  law, 
tliought  themselves  entitled  to  life  in  consequence  of  the  covenant  with 
Abraham — not  being  aware  of  any  law  punishing  sin  with  death." — Dr 
David  Ritchie,  after  Dr  John  Taylor.  Certainly,  on  the  principle  of 
interpretation  here  assun)ed,  "  anything  may  be  made  to  mean  anything." 


134  DOCTRINAL.  [PART  II. 

Here,  as  I  apprehend,  "  sin"  is  still  the  condemned  helpless 
state  of  the  sinner  personified.  This  state  is  said  to  be  "  dead 
without  law  " — i.e.,  to  have  been  uninfluential  while  the  person 
was  without  law,  whatever  that  may  mean.  This  statement 
is  plainly  not  to  be  understood  absolutely  but  comparatively. 
Both  the  phrase  "  without  the  law,"  or  '  without  law,'  and 
the  term  "  dead,"  must  be  understood  with  limitations,  but 
these  limitations  are  easily  defined.  No  human,  no  created 
being,  whether  innocent  or  guilty,  is  or  can  be  without — apart 
from,  law.  The  creature  must  be  subject  to  the  will  of  the 
Creator.  It  is  law  which  has  made  him  a  sinner,  in  the  sense 
of  a  condemned  person  ;  for  "  where  there  is  no  law  there  can 
be  no  transgression  :  for  sin  is  the  transgression  of  the  law."^ 
"  The  strength  of  sin  is  the  law  ;"^  and  the  law  which  con- 
demns still  commands.  "  Without  law" — here  means  plainly 
without  such  a  knowledge  of  the  law,  in  its  requisitions  and 
sanctions,  as  carries  to  the  conscience  a  sense  of  the  meaning 
and  authority  of  the  law,  and,  of  consequence,  a  conviction  of 
guilt  and  danger.  ^^Tien  the  sinner  is  thus  "  without  law," 
and  in  the  degree  in  which  he  is  so,  "  sin  is  dead."  A  con- 
demned state  cannot  be  altogether  an  inert  or  dead  state. 
No  ;  "  the  word  of  God,"  the  curse  of  His  law,  which  creates 
this  state,  is  a  "quick  and  powerful"  thing. ^  It  binds  the 
sinner  in  chains  to  the  judgment  of  the  great  day.  It  shuts 
him  out  from  Divine  sanctifying  influence,  and  gives  him  over 
to  the  influences  of  the  evil  spirit,  of  his  own  depraved  nature, 
and  of  the  course  of  this  present  evil  world. 

But,  while  working  powerfully,  the  condemned  state  works 
silently,  where  the  law  is  unknown,  or  only  superficially  known. 
There  is  little  of  felt  struggling  against  the  precepts  of  the  law, 
for  they  are  but  imperfectly  known,  and  their  spirituality  not 
at  all  apprehended ;  and  there  is  little  feeling  of  remorse  or 
alarm,  for  the  true  nature  and  desert  of  sin  are  not  at  all 
understood.  "  A\nien  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace."'*     The  condemned  state,  while  the  law 

'  i  Juhn  iii.  4.        -  1  Cor.  xv.  5G.         '  lleb.  iv.  12.         ■•  Luke  xi.  21. 


SKCT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  135 

is  kept  in  abeyance,  neither  makes  the  man  so  determinedly 
and  sensibly  depraved,  nor  so  deeply  miserable,  as  he  becomes 
when  the  law  "  comes  to  him,"  and  he  knows  what  is  sin, 
and  what  sin  is — knows  that  he  is  a  sinner,  and  feels  that  he 
is  utterly  indisposed  to  obey  the  law's  precept,  utterly  incapable 
of  enduring  the  law's  penalty,  and  as  unable  to  escape  beyond 
the  obligation  of  its  precepts,  and  the  reach  of  its  adjudged 
punishments.  Apart  from  law,  the  guilty  state  of  man  is 
comparatively  inert  or  dead,  as  to  the  production  of  sinftil 
propensity  or  painful  feeling. 

In  this  state,  says  the  apostle,  I  once  was :  "  I  was  alive 
without  the  law  once,"  and  then  sin  was  dead.  There  never 
was  a  time  when  the  apostle  was  without  law — without  the 
law.  He  very  early  obtained  an  extensive  and  accurate 
knowledge  of  the  letter  of  the  form  of  law  under  which  he 
was  placed — the  Mosaic.  But  that  was  quite  consistent  with 
being  "  without  the  law,"  in  the  sense  of  not  understanding  its 
spirituality  and  true  extent,  and  feeling  the  power,  both  of  its 
precepts  and  of  its  threatenings,  in  the  conscience.  This  was 
Paul's  state  down  to  the  day  when  he  went  to  Damascus. 

Now,  when  he  was  thus  without  law,  "  sin  was  dead." 
Not  that  his  state  of  condemnation  did  not  exert  a  depraving 
influence  over  him,  and  an  influence  utterly  inconsistent  with 
true  rational  happiness ;  but  its  influence  was  in  a  great  degree 
unfelt.  He  had  no  adequate  idea  of  what  sin  is  ;  he  had  no 
idea  that  much  was  sin  that  is  sin.  He  was  not  aware  that 
he  was  a  chief  sinner — scarcely  aware  that  he  was  a  sinner  at 
all.  He  had  no  risings  of  heart  against  the  strictness  and 
spirituality  of  the  law,  for  he  was  ignorant  of  them.  He  was 
not  wrung  with  remorse,  nor  terrified  with  the  prospect  of 
justly  merited,  certainly  coming,  destruction.  As  a  late  Ger- 
man expositor  expresses  it — "  He  had  no  consciousness  of  sin 
as  something  alien  from — opposed  to  his  true  nature.  He  was 
so  impregnated  with  sin  that  he  did  not  regard  it,  a  foreign 
element,  dwelling  in  him."  The  abominations  of  the  Hotten- 
tot's kraal  and  person  have  no  existence  to  him.  He  is  not 
aware  of  them. 


136  DOCTKINAL.  [PART  II. 

And  while  sin  was  thus  dead,  he  was  aUve.  Some  would 
interpret  these  words,  "  I  was  alive  without  the  law  once" — 
'  I  once  lived  without  law ; '  but  there  is  no  sense  in  which 
that  was  true,  for  there  never  was  a  time  when  Paul  was  not 
under  the  law ;  and  we  have  no  reason  to  think  there  ever 
was  a  time  when  he  acted  a  lawless  part.  On  the  contrary, 
at  the  very  time  here  referred  to,  touching  "  the  righteousness 
of  the  law" — i.e.,  external  obedience  to  the  law  of  Moses,  "  he 
was  blameless."  ^  Paul's  life  here  is  contrasted  both  with  sin's 
death,  and  with  his  oum  death  when  sin  revived.  When  sin 
was  dead,  he  was  alive ;  when  sin  revived — became  alive,  he  died. 

It  is  obvious,  then,  that  the  word  "  alive"  must  be  under- 
stood, not  absolutely,  but  in  consistency  with  the  connection 
in  which  it  occurs.  It  most  certainly  does  not  mean  "  spirit- 
ually alive ; "  for,  at  the  period  referred  to,  he  was,  in  this 
sense,  as  it  were,  twice  dead.  It  means,  '  I  was  "  alive" — in 
a  good,  comfortable,  desirable  state,  in  my  own  estimation,  to 
my  own  feeling.'  In  the  period  referred  to,  Paul  enjoyed 
much  self-complacency  ;  he  had  no  doubt  of  the  goodness  of 
his  state  before  God,  or  of  the  excellence  of  his  dispositions 
and  character.  He  rejoiced  in  false  hopes  of  eternal  life ; 
and  he  would  have  started  with  astonishment,  as  well  as  in- 
dignation, had  any  one  told  him  that  he  was  "  dead  in  sin" — 
condemned  already,  and  in  constant  hazard  of  the  righteous 
judgment  of  God. 

But  an  important  change  came  over  Paul's  views  of  him- 
self. "  The  commandment  came,  sin  revived,  and  he  died." 
There  can  be  no  doubt  that  "  the  commandment"  here  signifies 
the  tenth  commandment  of  the  decalogue  :  "  Thou  shalt  not 
covet" — thou  shalt  not  desire  that  which  is  forbidden.  That 
commandment  "  came."  The  expression  is  xery  picturesque. 
The  commandment  had  always  been  there,  and  Paul  was 
doubtless  as  familiar  with  its  words  as  with  those  of  any  other 
of  the  commandments.  But,  at  a  time  distinctly  marked  in 
his  recollections,  and  which  he  should  never  be  able  to  forget 

'   riiilij).  iii.  6. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  137 

throughout  eternity,  that  dead,  lifeless  form  of  words,  without 
him,  assumed  life  and  power,  and  entered  into  his  mind  and 
heart.  He  was  made  to  understand  it,  not  merely  as  forbid- 
ding the  wish  to  obtain  unlawfully  the  wife  or  the  property 
of  his  neighbour — of  neither  of  which  washes  had  he  likely 
ever  been  conscious,  but  as  giving  a  spiritual  character  to  the 
whole  law,  and  making  it,  what  he  had  never  thought  of  it  as 
being,  "  a  discerner  of  the  thoughts  and  intents  of  the  heart."  ^ 
It  had  the  activity  and  power  of  a  thunder-bolt.  It  carried 
home  the  conviction,  '■  Thou  art  a  sinner,  and  a  great  one, 
righteously  condemned  of  God.'  "  Cursed  art  thou,  for  thou 
hast  not  continued  in  this  thing — in  anything,  written  in  the 
book  of  the  law  to  do  it." 

The  consequence  of  this  entrance  of  this  commandment, 
quick  and  powerful,  was,  "  Sin  revived,  and  I,"  says  Paul, 
"  died."  "  Sin  revived."  It  should  have  been  otherwise  : 
overawed  by  the  holiness  and  majesty  of  the  law,  the  deprav- 
ing influence  of  sin  should  have  been  extinguished.  But  it 
was  not  so,  and,  according  to  the  constitution  of  fallen  human 
nature  under  the  Divine  government  it  could  not  be  so.  The 
sinful,  guilty,  condemned  state  of  man,  displayed  its  true  in- 
fluence— its  power  to  deprave,  its  power  to  make  miserable. 
Paul,  the  sinner,  finding  himself  condemned  for  what  he  had 
been  accustomed  to  think  scarcely  matters  of  moral  import, 
feeling  on  his  inmost  thoughts  and  desires  a  bridle,  which  he 
had  been  unconscious  of,  and  was  not  at  all  disposed  to  submit 
to,  became  sensible  of  a  measure  of  enmity  against  God  and 
His  law,  of  which  he  had  never  previously  been  aware. 

And,  while  "  sin"  thus  "  revived,"  Paul  "  died."  He  died 
in  a  sense  corresponding  to  that  in  which  he  had  lived  when 
he  was  "  once  without  the  law\"  He  became  a  dead  man,  in 
his  own  estimation — a  condemned  criminal ;  and  he  became 
a  miserable  man  in  his  inmost  consciousness.  Severe  as  the 
law  was,  he  could  not,  eagerly  as  he  might  wish  it,  think  it 
unjust.     Remorse  took  the  place  of  self-complacency,  and  a 

'  Ikb.  iv.  12. 


138  DOCTRINAL.  [PART  II. 

fearful  looking  for  of  judgment,  of  hope  of  a  place  in  the  king- 
dom of  God.  The  law  and  his  own  heart,  which  formerly  had 
had  no  quarrel,  but  had,  in  his  estimation,  been  always  on  the 
best  terms,  seemed  now  utterly  irreconcilable ;  and  nothing 
seemed  to  remain  for  him  but  irreversible  condemnation,  hope- 
less depravity,  everlasting  destruction.  This  is  what  the  law, 
in  the  form  of  the  tenth  commandment,  did  to  the  apostle — this 
is  all  it  could  do  for  him  ;  and  this  is  what  it  will  do — this  is 
all  it  can  do,  for  any  unregenerate  man,  when  it  comes  to  him 
in  the  clear  light  of  its  holy,  just,  spiritual  requisitions,  and  in 
the  irresistible  thunder-bolts  and  lii>htnino;-flashes  of  its  riffht- 
eous  denunciations. 

The  law,  when  it  thus  came,  did  not — it  could  not,  make 
him  either  holy  or  happy.  On  the  contrary,  says  the  apostle, 
"  The  commandment,  which  was  ordained  to  life,  I  found  to 
be  unto  death." 

"  The  commandment"  here,  as  throughout  the  whole  pas- 
sage, is  the  tenth  commandment :  "  Thou  shalt  not  covet" — 
thou  shalt  not  desu^e  that  which  is  forbidden.  This  command- 
ment is  said  to  have  been  "  ordained  to  life."  "  Ordained "  is 
a  supplement,  as  you  will  observe  from  its  being  printed  in 
italics.  The  idea  is,  that  the  tendency  and  design  of  the  com- 
mandment were  "  to  life" — that  is,  as  is  plain  from  the  con- 
nection, to  the  making  men  happy.  This  commandment,  and 
indeed  every  part  of  the  Divine  law,  was  intended  and  calcu- 
lated to  promote  the  happiness  of  an  innocent  man.  His  incli- 
nations woidd  correspond  to  its  requisitions;  and  to  him  the  path 
of  duty  would  be  the  path  of  pleasure.  This  commandment 
especially,  which  goes  to  the  securing  in  the  mind  and  heart 
conformity  with  tlie  will  of  God,  would  secure,  if  complied 
with,  that  all  duty,  liowever  laborious,  should  be  delightful. 

But,  in  consequence  of  the  state  into  which  sin  brings  men, 
the  case  is  completely  altered  ;  "  and  the  commandment,  which 
Avas  to  life,"  was  in  fact  "  found  to  bo  unto  death."  The 
apostle's  meaning  here  does  not  seem  at  all  to  be — *  That 
the  law,  whicli,  had  it  been  fulfilled,  would  have  sentenced 
man  to  life,  now,  in  consequence  of  being  violated,  sentenced 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  139 

him  to  death' — though  that  too  is  a  truth,  and  an  important 
one ;  but  that  the  law,  originally  fitted  to  make  man  happy, 
corresponding  as  it  did  with  the  apprehensions  and  convic- 
tions of  a  holy  mind,  and  the  dispositions  and  desires  of  a  holy 
heart,  was  now  found,  in  consequence  of  its  opposition  to  the 
false  judgments  and  depraved  moral  principles  of  fallen  man, 
to  be  to  unregenerate  men  a  source  of  misery.  These  words 
give  us  a  veiy  impressive  view  of  the  misery  of  man  in  his 
unregenerate  state.  The  best  things  are  the  occasion  of  evil 
to  him.  Prosperity  does  not  produce  gratitude  but  pride. 
Adversity  irritates  rather  than  humbles.  The  law  which  is  to 
life,  is  found  to  be  to  death.  Even  "  the  Gospel  of  salvation  " 
is  "  a  savour  of  death  unto  death  ;"  and  the  foundation  of  hope 
"  a  stone  of  stumbling  and  a  rock  of  offence."  How  infatuated 
are  those  men — and  they  are  the  prodigious  majority  of  man- 
kind, even  in  countries  where  revelation  is  most  generally 
known — who  live  at  ease,  while  all  things,  even  the  best  things  in 
heaven  and  on  earth,  are  working  together  for  their  destruction  ! 

The  manner  in  which  he  had  found  the  law  to  be  luito 
death,  is  thus  described  by  the  apostle.  "  For  sin,  taking  occa- 
sion by  the  commandment,  deceived  me,  and  by  it  slew  me." 
"  Sin"  retains  its  meaning.  It  is  the  personification  of  the 
state  of  guilt,  condemnation,  and  helplessness,  in  which  the 
sinner  is  placed.  Sin  is  an  abstract  term ;  and  can  only  by 
a  figure  be  represented  as  doing  anything.  When  sin  is  said 
to  do  anything,  the  meaning  is,  some  intelligent  agent,  in  con- 
sequence of  being  in  the  state  into  which  transgression  brings 
intelligent  moral  agents,  acts,  or  is  acted  upon,  in  a  particular 
way.  The  apostle's  meaning  is,  '  In  consequence  of  my  being 
a  guilty,  and  therefore  a  depraved  being,  the  law,  which  should 
have  guided  me,  deceived  me ;  the  law,  which  shoidd  have 
contributed  to  my  happiness,  made  me  miserable.' 

"  Sin,  taking  occasion  by  the  commandment,"  '  Thou  shalt 
not  covet,'  "  deceived  me."  In  an  innocent  man,  the  only 
tendency  of  the  commandment  is  to  guide  into  truth  and  holi- 
ness. It  would  naturally  excite  in  his  mind  such  thoughts 
as  these — '  God  is  a  spirit,  he  must  be  spiritually  worshipped. 


140  DOCTRINAL.  [PART  II. 

All  external  service  is  valuable  only  so  far  as  it  is  the  expres- 
sion of  the  state  of  the  mind  and  heart.  How  wise — how  good 
is  God,  to  guard  against  what  alone  can  lead  to  actual  trans- 
gression— to  enjoin  what  gives  interest  and  life  to  all  external 
acts  of  service  ! '  But  what  is  the  train  of  thought  it  naturally 
excites  in  man,  the  sinner  ?  '  I  am  forbidden  to  desire  what  I 
cannot  but  desire.  I  am  condemned  for  desiring  what  I 
cannot  but  desire.  Can  it  be  so  ?  Can  this  be  the  Divine 
law "?  And  if  it  be,  is  it  not  impracticably  rigid,  utterly  mi- 
reasonable  ?  To  what  purpose  is  it  to  attempt  to  keep  such 
a  law  ?  to  satisfy  such  a  lawgiver  ? '  These  are  some  of  the 
false  views  which  a  discovery  of  the  pm'ity  and  extent  of  the 
spiritual  law  of  God  occasions  in  the  mind  of  sinful  man. 
Tlius  does  sin  take  occasion  by  the  commandment  to  deceive 
men. 

But  the  apostle  represents  sin  as  not  only  having  taken 
occasion  by  the  commandment  to  deceive  him — to  lead  him 
into  fatally  mistaken  views  of  the  law  and  the  lawgiver — but 
also  as  by  this  law  "  having  slain  him."  The  general  idea  is — 
made  me  miserable,  very  miserable — put  me  to  death.  It  is 
not  properly  the  condemning  power  which,  according  to  the 
Divine  law,  sin  exercises  over  the  sinner  that  is  here  referred 
to.  That  sentence  is  passed  whether  the  sinner  be  aware  of 
it  or  not ;  and  if  he  is  not  removed  beyond  the  sphere  of  its 
operation,  it  will  in  due  time  be  fully  executed  in  the  eternal 
world.  What  is  spoken  of  here  takes  place  in  this  world  "  when 
the  commandment  comes"  to  the  sinner.  When  an  innocent 
being,  like  a  holy  angel,  has  the  spiritual  law  of  God  brought 
strongly  under  his  notice,  it  gives  him  nothing  but  delight. 
He  sees  in  it  the  glories  of  the  Divine  character,  and  rejoices 
in  being  subject  to  a  law  so  like  its  Author,  holy,  just,  and 
good.  It  excites  no  remorse  or  fear,  for  the  law  has  never 
been  violated  by  him — no  struggling,  for  his  whole  heart  goes 
along  with  it.  But  how  different  is  it  with  the  sinner,  and 
just  because  he  is  a  sinner !  How  different  was  it  with  Saul 
of  Tarsus  !  He  was  slain  by  the  law — slain  by  the  law  in  con- 
sequence of  his  being  in  a  state  of  "  sin" — guih,  condemnation, 


SECT.  II.]      THE  DIVIDE  METHOD  OF  JUSTIFICATIOX.  141 

helplessness.  The  law  made  him  miserable.  It  deprived  him 
of  the  enjo}Tnent  of  his  previous  self-complacencv.  It  obliged 
him  to  see  that  he  was  a  sinner,  and  a  great  one — as  to  his  state, 
a  condemned  criminal,  instead  of  an  object  of  Jehovah's  favour ; 
and — as  to  his  character — instead  of  a  keeper  of  God's  com- 
mandments, a  holy  person — a  man  whose  inward  dispositions 
were  most  powerfully  opposed  to  the  requisitions  of  the  Divine 
law,  and  whose  whole  inner  life  had  been  a  course  of  rebellion 
against  it.  It  filled  him  with  remorse,  it  agitated  him  with 
alarm.  It  made  him  feel  not  only  that  hell  was  his  doomed 
portion,  but  gave  him  a  foretaste  of  its  miseries  in  the  experi- 
ence of  a  state  of  unquelled  rebellion  against  the  Divine  will. 
This  the  law  did  ;  nor  could  it  do  anything  else.  It  had  no 
promise  of  pardon  to  offer.  The  very  greatest  encouragement 
it  could  give  to  obedience  was.  It  will  be  better  for  you  to 
obey  than  to  disobey  ;  for  every  new  act  of  disobedience  will 
lay  you  open  to  increased  punishment :  more — heavier  stripes, 
in  the  one  case  than  in  the  other.  But  it  could  furnish  no 
influence  adequate  to  contend  with  the  influence  of  evil  spirits, 
of  his  own  sinful  nature,  or  of  the  course  of  the  world.  It 
could  not  possibly  deliver  fi'om  the  dominion  of  sin. 

In  the  connective  particle,  "  Wherefore,"  or  '  Thus  then,' ' 
with  which  the  12th  verse  commences,  the  apostle  plainly 
refers  to  the  whole  discussion,  from  the  beginning  of  the  7th 
verse — "  Is  the  law  sin?"  and  concludes  from  that  discussion, 
that  though  the  law,  in  consequence  of  the  influence  of  sin, 
had  deceived  and  killed  him,  that  was  in  no  degree  the  fault 
of  the  law  or  the  lawgiver.  It  was  entirely  the  result  of  that 
state  into  which  he  had  brought  himself  by  sin,  and  was  the 
manifestation  of  the  inconceivably  malignant  and  destructive 
nature  of  sin.  "  Wherefore  the  law  is  holy,  and  the  com- 
mandment holy,  just,  and  good.  Was  then  that  which  was 
good  made  death  to  me  ?  God  forbid.  But  sin,  that  it  might 
appear  to  be  sin,  working  death  in  me  by  that  which  is  good  ; 
that  sin  by  the  commandment  might  become  exceeding  sinful."  * 

1  ^<rr£— w£v.  2  Ver.  12.  13. 


142  DOCTRINAL.  [PART  IT. 

"  The  law"  is  just  what  we  commonly  call  the  moral  law — the 
whole  of  those  requisitions  which  God  makes  on  His  intelligent 
creatures,  the  sum  of  which  is  contained  in  the  two  precepts, 
"  Thou  shalt  love  the  Lord  thy  God,  with  all  thy  heart,  and 
soul,  and  strength,  and  mind,"  and  "  Thou  shalt  love  thy 
neighbour  as  thyself,"  and  the  leading  branches  of  which  are 
to  be  found  in  the  decalogue  ;  with  those  appropriate  sanc- 
tions— the  promise  of  reward,  and  the  threatening  of  punish- 
ment, folded  up  in  these  pregnant  words — "He  that  doeth 
these  things  shall  live  by  them,"  and  "  The  soul  that  sinneth, 
it  shall  die."  In  the  case  of  Paul,  it  was  that  laAV  as  unfolded 
in  the  Old  Testament  Scriptures. 

The  word  "  holy"  is  here  used  in  one  of  the  most  com- 
mon of  its  secondary  senses,  as  equivalent  to  faultless  or  per- 
fect. It  is  as  if  the  apostle  had  said  :  From  what  has  been 
Stated,  it  is  quite  plain,  that  in  all  these  deplorable  results,  no 
fault  attaches  to  the  law.  The  law  is  every  way  fitted  to  serve 
its  own  purposes.  Its  requisitions  are  not  too  extensive — its 
sanctions  are  not  too  severe.  It  forbids  nothing  but  what  is 
wrong  and  mischievous  ;  it  requires  nothing  but  what  is  right 
and  salutaiy.  It  appoints  nothing  but  what  is  just.  In  its 
nature,  design,  and  tendency,  it  is  worthy  of  its  all  wise,  all 
holy,  all  benignant  Author.^  If  it  has  become  the  occasion 
of  guilt,  and  depravity,  and  misery,  the  fault  is  neither  with 
Him  nor  with  it ;  and  it  is  no  disparagement  to  it,  that  it  is 
incapable  of  doing  what  it  never  was  intended  to  do,  and 
what,  indeed,  is  incompatible  with  its  nature  and  design. 

What  is  true  of  the  law  in  general,  is  true  of  the  particular 
commandment,  which,  in  the  case  of  the  apostle,  had  wrought 
all  manner  of  concupiscence,  and  been  the  occasion  which  sin 
employed  to  deceive  and  slay  him.  "  The  commandment  is 
holy,  and  just,  and  good."  The  commandment,  "  Thou  shalt 
not  covet,"  was  not  to  blame,  though  it  -vATOught  in  the  apostle 
all  manner  of  concupiscence.  Tlie  residt  proves  tliat  the  com- 
mandment was  much  called  for,  not  that  it  was  in  any  way 

•  See  "  Tlic  equity  and  benignity  of  the  Divine  Law." — Plain  Discourses. 


S1X)T.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  143 

faulty.  Suppose  a  man  a  rebel  at  heart  against  the  govern- 
ment under  which  he  lives,  and  strongly  disposed  and  addicted 
to  practices  that  certain  laws,  to  which,  for  some  reason,  he 
has  not  had  his  attention  particularly  directed,  decidedly 
prohibit  under  severe  penalties,  which  he  has  unconsciously 
incurred.  Let  us  suppose  the  administrators  of  the  law, 
who  may  have  been  too  facile — to  bring  the  real  state  of 
the  case  before  the  man's  mind,  to  show  him  that  the  law 
opposes  his  strongest  inclinations — that  by  breaking  it  he  has 
already  incurred  veiy  serious  responsibilities,  and  that,  if  he 
do  not  mean  to  draw  downi  on  his  head  accumulated  ven- 
geance, he  must  henceforth  abstain  from  what  has  become,  as 
it  were,  a  second  nature  to  him ;  would  not  that  man's  be- 
coming very  unhappy,  and  a  more  determined  rebel,  at  least 
in  heart,  than  before,  be  the  natm-al  result  of  such  a  dis- 
closure— but  supposing  the  law  a  wise  and  good  one,  would  it 
be  in  any  degree  to  blame  for  this. 

The  epithets,  "just  and  good,"  are  explicatory  of  "  holy" — 
faultless.  The  commandment  is  "  holy" — faultless,  being 
both  just  and  good. 

"  Just,"  is  another  word  for  right  and  equitable.  Had  the 
commandment  been  an  unjust  one,  it  could  not  have  been  holy, 
faultless.  If  laws  are  unreasonable  and  unrighteous,  he  who 
imposes  them  is  more  in  fault  than  he  who  violates  them. 
But  the  commandment,  "  Thou  shalt  not  covet" — thou  slialt 
not  desire  that  which  is  forbidden,  is  not  an  unjust  law :  it  is 
only  requiring  from  man  obedience  suited  to  his  nature  as  an 
intelligent,  moral  agent.  "  God  is  a  spirit,"  and  therefore  it  is 
meet  that  by  His  rational  creatures  He  be  worshipped,  not 
only  in  external  observances,  but  in  the  submission  of  the 
understanding  and  of  the  heart.  The  God  who  made  man 
capable  of  thinking  and  washing,  has  surely  a  right  to  regulate 
him  in  the  use  of  these  faculties.  Indeed,  if  the  command- 
ments wdiich  forbid  certain  overt  acts  are  just,  the  command- 
ment which  forbids  the  desire  of  wdiat  is  jDrohibited,  must  be 
so  also  ;  for,  "  out  of  the  heart  are  the  issues  of  life."  If  the 
heart  be  habitually  wrong  the  life  cannot  be  right. 


144  DOCTRINAL.  [PART  IT. 

But  the  commandment  is  not  only  "just,"  but  "good." 
"  Good,"  here  means  what  is  fitted  to  produce  happiness. 
This  is  obvious  from  the  term  being  contrasted  in  the  next 
verse  with  "  death,"  whicli,  from  the  connection,  clearly  sig- 
nifies misery.  The  commandment,  "  Thou  shalt  not  covet," 
is  obviously  fitted,  in  a  high  degree,  to  promote  man's  happi- 
ness. Whence  the  painfril  struggles  between  inclination  and 
conscience  —  whence  the  difiiculties  of  performing  duty, 
whence  the  misery  of  a  self-condemning  mind — but  from  my 
not  complying  wath  this  commandment  ?  To  the  man  who 
yields  obedience  to  this  commandment,  none  of  God's  com- 
mandments can  be  grievous.  His  wull  is  in  conformity  to 
God's  will,  and  he  has  entire  satisfaction  in  doing  it.  "  Wis- 
dom's ways  to  him  are  w^ays  of  pleasantness,  and  all  her  paths 
are  peace." 

This  last  assertion  of  the  apostle,  that  "  the  commandment 
is  goocT^ — benignant  in  its  tendency — might  appear  to  some  not 
very  consistent  with  wdiat  he  had  just  stated  in  reference  to 
the  result  of  this  commandment  coming  to  him.  "  Sin  re- 
vived— I  died."  Sin,  reiuAagorated  by  the  commandment, 
"  deceived  me  and  slew  me  by  it."  This  difficulty  the  apostle 
meets  and  removes  in  the  loth  verse — "  Was  then  that  which 
is  good  made  death  to  me  ?  God  forbid.  But  sin,  that  it 
might  appear  sin,  working  death  in  me  by  that  which  is 
good  ;  that  sin  by  the  commandment  might  become  exceeding 
sinful." 

By  "  that  which  is  good,"  w'e  are  to  understand  the  law,  the 
excellence  of  which  he  has  just  declared — "  The  law  is  holy, 
and  the  commandment  holy,  both  just  and  good;"  and  by 
being  "  made  death,"  we  are  to  understand — being  the  cause  of 
that  miserable  state  which  was  occasioned  by  it,  and  which  he 
describes  as  his  dying — his  being  put  to  death — slain.  The 
apostle's  meaning  is  not,  '  Is  the  law,  so  benignant  in  its  ten- 
dency when  obeyed,  the  cause  of  the  miseiy  of  the  sinner, 
inasmuch  as  when  disobeyed  it  denounces  adequate  punish- 
ment on  him,  and  secures  the  infliction  of  itT  "Death" 
here,  is  the  death  the  apostle  died  "  wlien  the  commandment 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  145 

came  to  him."  The  figui'ative  word  death  here,  does  not 
denote  what  is  termed  legal  death,  a  state  of  condemnation  — 
for  in  that  he  was  like  others, — being  by  natui'e  a  child  of 
wrath  ;  nor  does  it  mean  what  is  termed  sjmitual  or  moral 
death,  a  state  of  depra\atY — for  in  that  he  was  likewise  from 
his  youtli  upward ;  but  it  means  that  state  of  misery  produced 
by  the  conviction  of  righteous  condemnation  for  sin,  irresistibly 
forced  on  the  mind — sin  of  which  the  man  was  previously  un- 
aware, and  of  which  he  does  not,  cannot,  cordially  rejient — that 
remorse,  that  fear,  that  sense  of  unsubdued,  apparently  irre- 
pressible, and  ever  growing  opposition  of  heart  to  the  requisi- 
tions of  the  Divine  law,  resulting  fi'om  the  law  being  appre- 
hended by  the  mind  and  conscience  in  its  spirituality  and 
extent,  and  irrelaxable  inflexibihty  and  obligation.  The  ques- 
tion is — "  Was  then  that  law,  so  benignant  in  its  design  and 
tendency,  the  cause  of  the  extreme  misery  into  which  I  was 
plunged"  when  "the  commandment  came  to  me?" 

To  this  question  the  apostle  answers  by  a  strong  negative  : 
"  God  forbid" — let  it  not  be  ;  and  then  proceeds  to  show  what 
was  the  true  cause  of  this  death — this  miseiy.  "  But  sin, 
that  it  might  appear  sin,  working  death  in  me  by  that  which 
is  good  ;  that  sin  by  the  commandment  might  appear  exceed- 
ing sinful."  There  seems  to  be  something  veiy  perplexed  in 
the  construction  of  this  sentence  ;  and,  indeed,  as  it  stands  in 
our  version,  I  rather  think  it  is  impossible  to  extract  an  intel- 
ligible sentiment  out  of  it.  The  obscurity  rises  from  not 
repeating  the  phrase — "  was  made  to  me,"  or,  "  has  become 
death  to  me"' — after  sin.  Insert  these  words,  and  all  is  plain. 
"  AYas  then  that  which  was  good  made  death  to  me  ?  God 
forbid.  But  sin"  was  made  death  to  me,  "  that  sin  might  ap- 
pear sin,  working  death  in  me  by  that  which  is  good ;  that 
sin  by  the  commandment  might  appear  exceeding  sinful." 
Not  the  law,  but  the  state  of  sin  in  which  fallen  man  lies,  is  the 
true  cause  of  that  increased  activity  of  sinful  propensities,  and 
of  that  deep  felt,  varied  wretchedness,  produced  in  an  unre- 

^   ;,w&i  yiyovi. 


14H  DOCTRINAL,  [PART  II. 

generate  man,  when  the  meaning  and  anthority  of  the  Divine 
law  manifest  themselves  to  his  mind  and  conscience.  And 
this  fact  proves,  and  is  by  the  arrangements  of  the  Divine 
moral  government  intended  to  prove,  how  malignant  a  thing 
this  state  of  sin  is,  how  morally  detestable,  how  fearfully  de- 
structive. 

The  particle  rendered  "  that,"  ^  may  signify  either  '  so  that,' 
or  'in  order  that ;'  it  may  point  out  either  the  result  or  the 
design  of  the  fact,  that  the  law,  through  the  influence  of  sin, 
is  the  occasion  of  giving  permanence  and  new  activity  to  de- 
praved principle,  and  destroying  peace,  and  producing  miseiy. 
The  meaning  may  be  either — '  It  was  sin  that  thus  produced 
misery,  so  that  sin  appears  to  be  what  it  is — sin.  Its  true 
nature  and  tendency  are  manifested  by  working  death  by  that 
which  is  good,  .so  that  sin  by  the  commandment  manifests 
itself  to  be  exceedino;  sinful — malio-nant  and  detestable  above 
all  conception  ;'  or,  'This  arrangement,  that  such  results  do 
and  must  arise  from  the  law  coming  to  the  carnally  secure, 
unregenerate  man,  is  intended  by  God  for  the  purpose  of 
manifesting  the  true  character  of  man's  fallen  state  as  guilty 
and  morally  helpless.'  The  last,  which  mcludes  the  first,  is 
most  probably  the  apostle's  meaning. 

The  law  was  never  intended  as  the  means  of  justification 
or  of  sanctification  to  unregenerate  man.  It  is  utterly  unfit 
for  answering  these  purposes  ;  but  it  is  fitted,  and  it  is  in- 
tended, in  its  operation  on  unregenerate  man,  to  show  how 
hopelessly  depraved  and  miserable  man  is  and  must  be,  so  long 
as  he  continues  under  the  condemning  sentence  of  the  Divine 
law,  shut  out  by  it  from  the  only  influence  which  can  trans- 
form the  sinful,  miserable  being  into  a  holy,  happy  one.  What 
must  be  the  malignity  of  that  which  not  only  neutralizes  the 
salutary  influences  of  the  law  on  a  being  constituted  as  man 
originally  was,  but  converts  the  law's  condemning  sentence, 
intended  to  deter  from  sin,  into  the  fetter  which  binds  the 
sinner  in  hopeless  captivity  to  depravity,  and  the  law's  precepts, 


SECT.  II.J       THE  DIVINE  METHOD  OF  .TUSTIFICATION.  147 

Avliich  were  intended  to  guide  in  the  way  of  wiling,  happy 
obedience  to  the  Supreme  Sovereign,  into  the  means  of  exas- 
perating rebellious  feeling,  and  making  the  miserable  rebel 
the  executioner  of  the  sentence  against  himself ! 

Sin  does  in  this  way  appear  in  its  true  colours — "  working 
death  by  that  which  is  good"' — that  which  is  in  itself  only  good 
in  its  natiu'e  and  tendency.  Sin,  by  the  commandment,  does 
appear  to  be,  in  the  apostle's  emphatic  language,  exceedingly,  i.e. 
in  the  highest  degree,^  sinful,  literally  "  a  sinner." "  The  guilty 
helpless  state  of  man  termed  " sin"  in  opposition  to  the  state 
termed  "  righteousness,"  or  justification,  is  proved  by  the  law 
to  be  the  exhaustless  source  of  depravity  and  misery.  The 
law  thus,  so  far  from  securing  that  sin  shall  not  have  dominion 
over  unregenerate  man,  secures  that  it  shall  have  dominion 
over  him,  and  makes  no  pro\dsion  for  regenerating  him.  It 
proves,  indeed,  that  a  man  must  be  delivered  from  law,  con- 
sidered as  a  method  of  obtaining  salvation,  in  order  to  obtain 
either  justification  or  sanctification.  Such,  as  we  apprehend, 
is  the  apostle's  argumentative  illustration  drawn  from  his  own 
experience,  that  law  cannot  make  a  bad  man  good. 

It  is  a  natm'al  question.  At  Avhat  period  of  Paul's  life  did 
he  experience  these  workings  of  mind  which  he  so  graphically 
describes  here  ?  It  is  im^iossible  to  reply  to  that  question 
with  unhesitating  confidence  that  our  answer  is  the  true 
one.  But  it  does  appear  exceedingly  probable  that  they  refer 
to  the  inner  history  of  those  three  memorable  days  after  the 
Lord  met  him  in  the  way,  during  which  "  he  was  without 
siirht,  and  did  neither  eat  nor  drink."  ^  It  does  not  seem  at  all 
likely,  when  we  consider  the  previous  state  of  his  mind — that 
of  a  well-taught,  thoroughly  principled,  pharisaic  Jew — that 
the  entire  revolution  in  his  sentiments  and  feelings,  necessary 
to  his  embracing  Jesus  Christ  as  his  Saviour  and  Lord,  took 
place  in  a  moment.  He  had  not  only  no  idea  of  his  needing 
the  salvation  which  Jesus  Christ  came  to  procure  and  bestow, 
but  he  had  no  distinct  idea  of  what  that  salvation  was.     How 

'   Kscf  vxifSo'Ayii'.  '^  u,ueior'.}>.6;.  ^   Acts  ix.  9. 


148  DOCTRINAL.  [PAllT  II. 

Jesus  Christ,  supposing  liim  to  be  the  Messiah,  could  have  met 
with  the  fate  He  had  met,  must  have  appeared  to  him  incom- 
prehensible. The  very  fact,  by  which  the  object  of  His  mission 
was  gained,  must  have  seemed  to  him  the  clearest  of  all  evi- 
dence that  He  never  had  any  such  mission.  It  was  not  one 
mistake  that  needed  to  be  corrected  :  the  Avhole  fi-ame  of  a 
well-compacted  system  of  opinions,  strongly  held,  and  of  habits 
deeply  rooted,  had  to  be  destroyed. 

We  may  suppose  the  state  of  agitation  produced  by  the 
miraculous  vision  to  have  in  some  measure  ceased.  In  his 
solitary  chamber  in  Damascus,  shut  out  by  his  blindness  from 
external  objects,  and  bodily  appetite  extinguished  by  mental 
activity,  some  such  train  of  thought  as  this  may  probably 
have  passed  through  his  mind  : — '  Is  this  delusion  ?  Was  it 
a  dream  ?  No.  I  distinctly  saw  the  Man  of  Nazareth  amid 
the  radiance  of  heavenly  light.  I  distinctly  heard  His  voice. 
I  can  as  soon  doubt  of  my  existence  as  this.  But  if  I  have 
indeed  seen  and  heard  Him  speaking  from  heaven — What  is 
He  ?  What  am  1 1  He  who  died  on  the  cross  is  the  Son  of 
God  in  heaven — and  what  am  I?  To  this  day  I  have  believed 
myself  a  blameless,  an  accomplished  worshipper  of  the  true 
God,  and  an  heir  of  all  the  blessings  of  His  peculiar  people. 
How  can  I  reconcile  my  firmest  convictions  with  what  I  have 
seen  and  heard  ! '  This  naturally  led  to  introspection.  He 
began  to  examine  himself;  and  we  can  conceive  him  going  over 
the  whole  decalogue,  viewing  the  requisitions  in  the  letter  A^ith 
the  eye  of  a  Jew,  and  sapng,  "  All  these  I  have  kept  fi'oni  my 
youth  up  :" — I  never  had  any  God  but  Jehovah ;  I  never 
bent  my  knee  to  an  idol ;  I  never  profaned  the  sacred  name, 
or  desecrated  the  sacred  day ;  I  have  been  a  dutiful  relative ; 
I  have  never  been  guilty  of  murder,  or  adulter}',  or  theft,  or 
perjury,  or  any  thing  approaching  them  ;  I  have  never  desired 
the  wife  or  property  of  my  neighbour  ;  "  touching  the  right- 
eousness which  is  in  the  law  I  am  blameless."  But  a  new 
Ijo-ht  burst  on  his  mind  as  to  the  meaning  of  the  tenth  com- 
mandment — '  Thou  slialt  not  desire  what  is  forbidden.'  He 
saw  that  thoughts  and  dispositions,  desires  and  feelings,  were 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  149 

within  the  range  of  the  law's  obligation,  and  the  whole  law 
took  a  new  character.  Everything  appeared  valuable,  or 
valueless,  as  it  was,  or  was  not,  an  expression  of  inward  prin- 
ciple— of  a  right  state  of  mind  and  heart  towards  God.  He 
now  saw  himself  in  a  new  light.  He  was  most  unwillingly 
constrained  to  reckon  his  former  estimate  of  himself  utterly 
false— he  was  brought  in  "  guilty  before  God."  He  felt  he 
was  a  sinner,  and  a  gi'eat  one.  But  his  rebellious  heart  rose 
against  the  law  and  the  Lawgiver,  and  he  and  the  law  had 
the  fearful  battle,  here  so  strikingly  described,  till  the  convic- 
tion he  rested  in  was — *  I  am  a  sinner,  deeply  guilty,  deeply 
depraved,  thoroughly  miserable  ;'  and  till  the  question  came 
from  the  inmost  depths  of  his  spirit — "  What  must  I  do  to  be 
saved?"  Out  of  this  thick  darkness  broke  forth  the  light. 
Then  came  to  him,  by  divine  revelation,  the  doctrine  of  the 
Gospel,  which  he  says  he  "first  of  all  received" — "  That  Christ 
had  died  for  our  sins,  according  to  the  Scriptures." '  A  calm- 
ing heavenly  radiance  diffused  itself  over  the  dark,  troubled 
ocean  of  his  thoui>-hts.  All  thino;s  seemed  made  new.  He 
now  saw  what  was  the  kind  of  salvation  he  needed,  and  that 
the  salvation  obtained  on  the  cross  by  the  God  Man  was  that 
salvation.  He  felt  that  it  was  something  not  to  be  wrought 
for,  but  received — the  gift  of  God  through  Jesus  Christ.  The 
stonn  was  turned  into  a  calm.  He  believed  that  the  blood  of 
Jesus  Christ,  God's  Son,  cleanseth  from  all  sin — that  He  was 
the  Lamb  of  God  bearing,  and  bearing  away,  the  sins  of  the 
world — his  sins.  He  understands  now  how  Christ  nnist 
suffer,  and  then  enter  into  glory.  "Behold  he  prayeth!" — 
prayeth  to  the  God  and  Father  of  Jesiis  Christ,  God  in  Christ 
reconciling  the  world  to  himself  He  feels  the  bands  of  sin 
for  ever  broken,  and  "  sin  has  not  dominion  over  him,  for  he  is 
not  under  the  law,  but  mider  grace."  Henceforth  he  "  walks 
at  liberty,  keeping  God's  commandments ;"  "  serving  in  a 
new  spirit,  and  not  in  oldness  of  the  letter.' 


,  "2 


1  1  Cor.  XV.  3. 

=^  "  1  am  much  inclined  to  suppose  that  the  apostle  had  in  his  memory, 
and  that  he  here  vividly  porirjiys,  the  feelings  of  his  own  mind  in   the 


150  DOCTRINAL.  [PAKT  II. 

Thus  Paul  found  liberty  and  lioliness,  and  so  must  we  if 
we  ever  obtain  them.  "  As  in  water  face  answers  to  face, 
so  does  the  heart  of  man  to  man."  Few  have  ever,  pro- 
bably, thought  out  and  felt  out  the  struggle  as  the  apostle 
did ;  but  something  parallel  to  this — essentially  the  same  as 
this,  has  been  the  experience  of  every  one  to  whom  the  law 
has  been,  in  the  highest  sense  the  terms  are  capable  of,  "  a 
schoolmaster,  bringing  them  to  Christ."  They  all  know  what 
"shut  up"^  to  the  faith  means.  None  ever  entered  into  the 
shelter  of  sovereign  mercy,  always  open,  till  the  avenger  of 
blood  was  close  on  him,  and  every  other  door  of  escape  shut 
against  him.  It  is  at  once  the  most  voluntary  and  the  most 
compulsory  thing  a  man  ever  does  in  his  life  :  he  enters  with 
all  his  heart,  yet  he  is  compelled  to  come  in.  In  our  natm'al 
state  we  are,  we  cannot  but  be,  under  the  law  ;  and  that  law  to 
us  is  a  broken  law,  armed  for  vengeance — weak  to  justify,  to 
sanctify,  or  to  save.  While  forbidding  and  denouncing  all 
sin,  it  binds  us,  as  with  chains  of  adamant,  in  the  vile  sub- 
jection to  which  we  have  voluntarily  submitted  —  chains 
which  nothing  but  the  grace  of  God,  operating  through  the 
atonement  and  Spirit  of  Christ,  can  unloose.  From  the  law 
we  have  nothing  to  hope.  If  we  seek  justification,  it  can  only 
condemn  and  curse  us.  If  we  seek  holiness,  it  can  tell  us  what 
we  ought  to  be  and  do,  and  what  we  ought  not  to  be  and  do : 
it  can  tell  us  what  will  be  the  consequence  of  obedience  and 
of  disobedience  ;  but  it  cannot  make  us  what  it  requires  us  to 
be ;  it  cannot  enable  us  to  do  what  it  requires  us  to  do ;  it 
cannot  change  our  inclinations ;  it  cannot  renew  our  heart. 
Most  impressively  does  the  apostle  show  that  the  law,  even 
Avhen  apprehended  in  its  meaning  and  authority  by  the  unre- 
generate  mind,  cannot  malve  holy.  It  terrifies,  but  it  does 
not  conciliate  ;  it  exasperates  the  disease  it  cannot  cure.  It  may 

period,  by  him  never  to  be  forgotten,  between  bis  being  struck  to  the 
ground  near  the  gates  of  Damascus,  and  his  receiving  ])eace  of  mind  by 
faith  in  his  gracious  Redeemer." — Pyk-8mith  {Pre/,  to  Stuart's  Com- 
ment, on  the  Romanx. ) 
1  Gal.  iii.  22-24. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  151 

to  a  certain  extent  produce  external  homage,  but  it  cannot 
secure  the  obedience  of  the  heart. 

The  way  in  which  depra\ed  man  is  to  become  holy  is  a 
profound  mystery  to  the  great  body  even  of  the  professors  of 
Christianity.  They  seem  to  imagine  that  for  this  pui-pose  no 
more  is  necessary  than  that  they  should  be  made  distinctly  to 
apprehend  the  precepts  and  sanctions  of  the  Divine  law ;  and 
that  the  perception  of  the  innate  beauty  and  excellence  of  its 
requisitions,  connected  with  a  feeling  of  the  po'sver  of  the  world 
to  come  in  the  terrors  of  threatened  punishment  and  the 
hope  of  promised  recompense,  called  forth  by  the  belief  of 
revelation,  are  quite  enough  to  check  the  propensity  to  sin, 
and  form  the  man  to  the  love  and  practice  of  every  \artue. 
All  these  things  are  important,  nay  necessarj'-,  in  their  own 
place ;  but,  as  motives  to  holiness,  they  can  operate  effectu- 
ally only  on  the  mind  of  the  man  who  has  become,  in  the 
apostle's  phrase,  "  dead  to  the  law,  and  married  to  Christ." 
The  great  end  for  which  the  Scriptures  set  before  our  minds 
the  precepts  and  the  sanctions  of  the  Divine  law,  is  to  de- 
stroy our  legal  hopes  through  the  law,  to  make  us  "  dead  to 
the  law,"  and  induce  us  to  flee  for  refuge  "  to  lay  hold  upon 
the  hope  set  before  us"^  in  the  Gospel.  It  is  "  of  God 
that  we  are  in  Christ  both  righteousness  and  sanctification  ;"''^ 
we  cannot  be  sanctified  but  in  Him  and  by  Him  ;  and  accord- 
ing to  the  Divine  method  of  salvation.  He  must  be  our  justi- 
fier  in  order  to  his  beincr  our  sanctifier.  He  cannot  be  our  jus- 
tifier  while  we  seek  for  righteousness  by  the  works  of  the 
law  ;  for  He  is  "  the  end  of  the  law  for  righteousness  to  every 
one  that  believeth."  And  the  faith  which  connects  us  with 
Jesus  Christ  as  the  Lord  our  righteousness,  necessarily  im- 
plies in  it  an  entire  renunciation  of  our  own  righteousness, 
which  is  of  the  law.  If  we  seek  to  be  justified  by  the  law, 
Christ  can  be  of  no  effect  to  us  as  a  quickening,  transforming 
spirit.  On  the  other  hand,  if  we  are  justified  by  the  faith  of 
Christ,  the  law  has  no  power  to  condemn,  and  the  demoraliz- 

'    llcb.  vi.  18.  1  Cor.  i.  30. 


152  DOCTRINAL.  [PAKT  II. 

ing  influence  of  its  condemnatory  sentence  of  course  ceases  to 
operate.  The  obstacles  in  the  way  of  hohness  are  removed,  a 
channel  is  opened  for  transforming  influence,  and  the  man  is 
placed  in  circumstances  in  which  all  the  motives  to  holiness 
can  exert  their  full  force. 

The  passage  we  have  been  considering  furnishes  important 
practical  instruction  to  two  classes  of  men.  It  teaches  those 
who  are  persuaded  that  without  a  thorough  spiritual  transfor- 
mation they  are  undone — that  without  holiness  no  man  can 
see  the  Lord — what  course  they  must  follow  if  they  would 
secm*e  this  most  important  of  all  attainments.  Let  them  be- 
lieve in  the  Lord  Jesus,  that,  united  to  Him,  they  may  expe- 
rience the  transforming  power  of  His  atonement  and  Spirit. 
Holiness  is  the  gift  of  God,  through  Jesus  Christ  our  Lord. 
This  passage  also  teaches  those  who  profess  to  be  savingly 
connected  with  Christ  Jesus,  how  to  test  the  genuineness  of 
their  profession.  It  gives  them  two  marks  by  which  to  try 
themselves.  If  they  are  indeed  "  married  to  Christ,"  they  are, 
in  the  first  place,  free  from  the  law  ;  they  are  haljitually  relin- 
quishing all  dependence  on  anything  they  have  done,  or  can  do — 
anything  done  in  them,  or  by  them,  as  the  ground  of  their  hope  ; 
and,  in  the  second  place,  they  are  bringing  forth  fruit  to  God, 
serving  not  in  the  oldness  of  the  letter,  but  in  newness  of  spirit. 
Wherever  either  of  these  distinguishing  characters  is  wanting, 
the  profession  of  union  to  Christ  is  self-delusion  or  hypocrisy. 

It  concerns  every  man  to  examine  himself  by  these  tests, 
and  tremble,  lest  he  should  be  found  at  last  among  those  who, 
professing  to  rely  on  Christ  alone,  have  still  been  going  about 
to  establish  their  OAvn  righteousness,  not  submitting  to  tlie 
righteousness  of  God ;  or  among  those  who,  professing  to  be 
in  Him  as  the  true  vine,  are  yet  utterly  baiTcn  of  the  fruits  of 
righteousness,  which  are  by  Him  to  the  praise  and  glory  of 
God.  Happy  is  the  man  who  in  his  own  experience  has  a 
commentary  on  these  words  of  the  apostle  :  "  I  through  the 
law  am  dead  to  the  law,  that  I  may  live  to  God.  I  am  cruci- 
fied with  Christ :  ncvertliclcss  I  Hve  ;  yet  not  I,  but  Christ 
lives  in  me ;  and  the  Ufe  I  live  in  the  flesh,  I  live  by  the 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  153 

faith  of  the  Son  of  God,  who  loved  me,  and  gave  Himself  for 
me."  ^  This  is  the  great  mystery  both  of  Christian  justification 
and  sanctification.  He  is — he  only  is,  at  once  the  enlightened 
divine,  and  the  happy  man,  to  whom,  in  whom  this  mystery 
of  God  and  of  the  Father  and  of  Christ  is  revealed — who 
loiows  and  is  sure  that  of  God  he  is  in  Christ  justified, 
sanctified,  redeemed — complete  in  Him. 

Blessed  be  God,  that  wdiat  the  law  could  not  do,  in  that  it 
was  weak  through  the  flesh,  God  has  done  by  sending  Plis  Son 
in  the  likeness  of  sinful  flesh,  and  as  a  sacrifice  for  sin.  Let 
the  man  to  whom  the  commandment  has  come  in  its  power  and 
fearful  revelations — who  is  convinced  of  his  guilt  and  depravitv, 
and  feels  that  all  liis  exertions  to  bring  his  heart  and  life  into 
conformity  with  the  law,  whose  essential  requirement  is  love, 
end  only  in  new  discoveries  of  the  inveteracy  of  his  enmity, — let 
him  open  his  ear  to  the  testimony  of  the  Gospel,  and  his  heart 
to  the  soothing  purifying  influence  of  the  great  sacrifice,  and 
the  transforming  spirit  which  it  reveals.  Believe  that  "  God," 
the  author  of  that  holy  law,  "  is  in  Christ  reconciling  the 
world  to  Himself,  not  imputing  to  men  their  trespasses,  seeing 
He  has  made  Him  who  knew  no  sin  to  be  sin  in  our  room,  that 
w^e  might  be  made  the  righteousness  of  God  in  Him."  ^  Believe 
this,  and  you  cannot  but  love  Him ;  and  loving  Him,  you  will 
love  His  law,  which  is  but  a  pictm^e  of  Himself;  you  will  find 
that  the  constraining  influence  of  the  love  of  God  and  his 
Son,  can  do  wdiat  all  the  precejats  and  curses  of  the  law  could 
never  have  done.  It  will  still  the  war  within;  it  will  give  "  the 
peace  of  God,  that  passeth  all  understanchng ; "  it  will  make 
you  "  delight  in  the  law  of  the  Lord  after  the  inner  man."  This 
grace  of  God  wall  teach  you  to  deny  ungodliness  and  worldly 
lusts,  and  to  live  soberly,  righteously,  and  godly.  Influenced 
by  the  mercies  of  God,  you  will  purify  yom'selves  from  all 
filthiness  of  the  flesh  and  spirit,  and  perfect  hoHness  in  the 
fear  of  God.  Being  in  Christ  Jesus,  and  freed  from  con- 
demnation by  the  law  of  the  spirit  of  life  in  Hiiu,  you  will 

1  Gal.  ii.  19,  20.  '  2  Cor.  v.  19,  21. 


154  DOCTRINAL.  [pAlIT  II. 

be  free  from  tlie  law  of  sin  and  death ;  and  the  I'Ighteousness 
of  the  hiw  will  be  fnlfilled  in  your  walking  not  after  the  flesh, 
but  after  the  spirit.  Delivered  out  of  the  hands  of  your 
enemies  by  Him  who  is  the  horn  of  salvation,  raised  up  in  the 
house  of  God's  servant,  David,  you  will  serve  God  without 
fear,  in  righteousness  and  holiness,  all  the  days  of  your  life. 
Never  shall  any  man  gain  the  victory  over  the  worst  of  all 
enemies — sin,  dwelling  in  him,  reigning  over  him — but  by 
faith  in  the  atonement,  and  by  the  Spirit  of  Jesus  Christ — by 
the  blood  of  the  Lamb,  and  the  word  of  His  testimony.  This 
is  the  Christian  doctrine  of  sanctification,  the  true  grace  of  God. 
Let  us  stand  in  it,  and  rejoice  in  hope  of  the  glory  of  God. 

I  cannot  leave  the  subject,  without  urging  on  all  the  question, 
Have  you  felt  the  power  of  the  law  to  produce  alarm,  and  its 
powerlessness  to  produce  solid  peace  ?  There  is  no  state  more 
dangerous  than  one  of  false  security.  Anything  is  better  than 
saying.  Peace,  peace,  when  there  is  no  peace.  These  are 
weighty  words  of  our  Christian  poet, — 

"  He  has  no  hope,  who  never  had  a  fear, 
And  he  who  never  doubted  of  his  state, 
He  may  perhaps — perhaps  he  may,  too  late."  ' 

Happy  is  he  who  has  felt  the  power  of  the  Divine  word  to 
wound  and  to  heal,  to  kill  and  to  make  alive ;  who  has  been 
constrained  to  say,  in  reference  to  both  these  modes  of  opera- 
tion, "  What  a  word  is  this!"  who  has  within  himself  a  wit- 
ness to  the  truth  of  the  declaration  of  the  faithful  witness, 
"  It  is  the  spirit  that  quickeneth  :  the  flesh  profiteth  nothing ; 
the  words  that  I  speak  unto  you  they  are  spirit,  and  tliey  are 
life;"  and  of  that  of  His  holy  apostle,  "The  letter  killeth,  but 
the  spirit  maketh  alive."  There  is  deep  truth  in  Kalph 
Erskine's  paradox  :  "  Law-death  ;  Gospel-life" — death  by  the 
law,  to  the  law  ;  life  Inj  God,  to  God :  and  all  by  the  death  and 
the  life  of  (^^hrist,  who,  in  that  he  died,  died  by,  to  sin  once, 

'  Oowper. 


SECT.  LI.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  155 

and  in  that  he  liveth,  liveth  by,  to  God  for  ever.     In  His 
death,  we  died;  and  because  He  lives,  we  shall  live  also. 

(2.)  Law  cannot  make  a  good  Man  better'} 

Few  passages  of  Scripture  have  given  occasion  to  more 
discussion  among  interpreters  and  theologians,  than  that 
which  comes  now  under  oui*  consideration.  The  question. 
Whether  the  apostle  speaks  here  in  his  o^vll  person,  and  details 
his  own  inner  history  at  the  time  he  wrote  this  epistle ;  or 
whether  he  personates  the  character,  and  describes  the  expe- 
rience, of  a  man  in  a  state  of  unregeneracy  ?  has  often  been 
agitated,  and  much  ingenuity  and  learning  have  been  em- 
ployed in  support  of  both  of  these  hypotheses.  In  the  heat  of 
controversy  respecting  this  point,  most  of  the  disputants,  on 
both  sides,  seem  to  have  overlooked  altogether,  or,  at  any  rate, 
to  have  paid  but  little  attention  to,  the  object  of  the  apostle  in 
introducing  this  very  remarkable  paragraph, — a  circumstance 
obviously  of  the  greatest  importance,  and  which,  if  clearly 
ascertained,  might  probably  go  far  towards  the  satisfactory 
resolution  of  a  question,  not,  perhaps,  peculiarly  difficult  in 
itself,  but  rendered  so,  in  no  ordinary  degree,  by  the  perplexed 
and  jarring  opinions  of  contending  commentators. 

The  apostle's  object,  in  the  whole  of  this  chapter,  seems  to 
be  to  show  that  Law — the  system  that  makes  obedience  the 
proper  condition  of  life,  affords  no  effectual  means  for  dehvering 
fallen  man  li-om  the  dominion  of  sin — in  other  words,  for 
making  him  holy  ;  so  that  it  is  absolutely  necessary,  in  order 
to  his  sanctification,  that  a  man  should  be  delivered  from  law, 
as  a  method  of  obtaining  life,  and  be  brought  under  grace.)  by 
being  interested  in  "  the  righteousness  of  God  by  faith" — the 
Divine  method  of  justification  by  believing — the  system  by 
which  life  is  the  gift  of  God  through  Jesus  Christ. 

In  that  part  of  the  seventh  chapter  which  we  have  already 
analysed,  we  find  the  apostle  showing  from  his  own  past  ex- 

'  Chap.  vii.   14-24. 


156  DOCTRINAL.  [I'ART  II. 

perience,  "  while  in  the  flesh" — i.e.,  while  in  an  nnregenerate 
state,  that  law,  even  when  exercising  its  fullest  influence  on 
liim — when  seen  by  him  in  the  spirituality  of  its  meaning,  and 
felt  by  him  in  the  power  of  its  authority — so  far  from  suppress- 
ing the  movements  of  depraved  propensity,  proved  the  occa- 
sion of  exciting  them  into  a  state  of  increased  activity  and 
exasperation  ;  so  that,  so  far  from  becoming  better  and  happier, 
he  became  sensibly  more  depraved  and  more  wretched.  This 
was  the  natural  result  of  the  union  of  a  partially  enlightened 
conscience  with  a  thoroughly  depraved  heart.  The  general 
truth,  which  is  based  on  this  piece  of  inner  history,  is,  that  no 
unregenerate  man,  under  the  law,  though  it  should  exert  its 
utmost  influence,  can,  through  its  instrumentality,  obtain 
dominion  over  sin.  On  the  contrary,  if  he  continue  under 
law,  he  must  continue  under  sin.  The  deliverance  from  law 
is  necessary  to  the  existence  of  true  holiness  in  a  being  like 
fallen  man. 

What  follows  is  a  statement — still  made  in  the  first  j^erson, 
as  of  himself,  but  in  the  present  time — of  certain  inward 
movements,  in  some  respects  similar  to,  in  others  very  decidedly 
different  from,  those  described  in  the  preceding  context.  Had 
it  been  the  apostle's  object  to  show  still  further  the  powerless- 
ness  of  the  law  to  deliver  fi'om  sin,  by  gi^■ing  the  history  of  a 
stage  in  conviction,  previous  to  conversion,  more  advanced 
tlian  that  described  above,  he  would  naturally  have  continued 
to  use  the  past  time,  only  intimating  that  what  he  was  now  to 
say  referred  to  a  period  posterior  to  that  of  which  he  had 
just  delineated  the  experiences.  But,  instead  of  this,  he  at 
once  makes  a  transition  from  the  past  to  the  present,  and 
continues  to  speak  in  that  time  to  the  end  of  the  discussion. 
Speaking  of  his  experience,  in  common  with  the  Roman  be- 
lievers, he  had  said,  "  We  ive^^e  in  the  flesh" — i.e.,  we  are  so 
no  longer ;  but  here,  "  we  know'''' — not  '  we  knew,'  that  the  law 
is  spiritual :  '  We  know  now,  what  we  did  not  know  when  in 
the  flesh.'  Speaking  of  his  own  personal  experience,  he  had 
said,  "  I  loas  alive,"  "  I  (&t/,"  "  I  im^  deceived,"  "  I  icas 
slain,"  by  sin,  through  means  of  the  law  :  but  here  it  is — "  I 


SECT.  IL]    the  divine  METHOD  OF  JUSTIFICATION.  157 

am  carnal ;"  "I  do  what  I  allow  not ;"  "I  consent  unto  the 
law  that  it  is  good;"  "  I  find  a  law,  that  when  I  would  do 
good  evil  is  present  with  me;"  "  I  deliglit  in  the  law  of  God 
after  the  inward  man  ;" — expressions  clearly  descriptive  of  his 
thoughts  and  feehngs  at  the  time  he  was  writing.  Now,  Avhat 
could  be  the  apostle's  object  in  making  these  statements,  the 
sum  of  which  is — '  I  have  a  supreme  approbation  and  esteem 
of,  and  a  cordial  delight  in,  the  law  of  God,  which  I  know  to 
be  spiritual ;  but  I  am  far  from  being  perfectly  conformed  to 
tliat  lioly  law — there  are  propensities  in  my  natiu^e  which 
struggle,  and  too  often  with  success,  against  the  native  influ- 
ence of  my  habitual  state  of  mind  in  reference  to  that  law  ; 
and  the  state  of  mental  conflict — civil  war,  thus  produced, 
occasions  me  deep  uneasiness  ? '  I  can  conceive  no  other 
object  he  could  have  in  view,  but  to  carry  forward  his  demon- 
stration that  the  law  could  not  make  a  beino-  like  fallen  man 
holy.  As  it  could  not  initiate  holiness  in  the  unregenerate 
man,  so  it  cannot  promote  and  perfect  holiness  in  the  regene- 
rate man. 

His  former  illustration  is  substantially  this — '  When  I  was 
an  unregenerate  man,  wholly  depraved,  I  found  that  the  law, 
though  it  could  show  me  what  was  right  and  what  was  wrong, 
and  command  me  to  avoid  what  was  wrong  and  do  what  was 
right,  and  threaten,  and  condemn,  and  curse  me  if  I  did  not 
comply  with  its  injunctions,  could  not  eradicate  my  depraved 
inclinations,  but  rather  irritated  and  exasperated  them,  so  that, 
remaining  under  law,  I  never  could  have  become  holy.'  His 
subsequent  illustration  is,  I  apprehend,  substantially  this — 
'  xlnd  even  now  that  I  am  a  regenerate  person — even  now 
that  I  am  brought  under  influences  which,  while  under  the 
law,  never  could  have  affected  me — influences  which  make 
me  love  and  delight  in  the  spiritual  law,  and  hate  whatever 
violates  it — I  still  feel  that  I  am  but  imperfectly  renewed  ;  I 
experience  the  constant  influence  and  the  too  frequent  preva- 
lence of  depraved  principles  ;  and  the  struggle  to  which  these 
opposing  principles  give  rise  occasions  deep  and  painful  feel- 
ing.   Were  I  under  law,  I  could  anticipate  nothing  but  constant 


158  DOCTRINAL.  [PART  11. 

warfare,  frequent  defeat,  ultimate  overthrow.  But  I  know 
fi'oin  whence  to  look  for  deliverance — not  fi'om  law,  but  fi'om 
grace  ;  and  I  joyfully  thank  God,  who,  through  Jesus  Christ, 
has  delivered,  will  continue  to  deliver,  and  will  in  due  time 
give  complete  deliverance.' 

Taking  this  view  of  the  matter,  we  readily  see  the  place 
which  the  paragraph  holds  in  the  apostle's  argument,  and  per- 
ceive that,  as  he  has  proved  fi'om  his  own  past  experience  that 
law  cannot  make  a  bad  man  good,  he  now  proves  from  his 
present  experience  that  law  cannot  make  a  good  man  better ; 
and  the  force  of  the  argumentative  illustration  stands  out  in 
very  strong  relief  when  we  recollect  that,  though  the  regene- 
rate man  is  delivered  from  law  and  brought  under  grace,  by 
his  union  to  Christ,  and  can  never  be  again  brought  under  the 
one,  nor  removed  from  under  the  other  ;  yet,  through  his  own 
unbelief,  by  losing  sight  of  that  truth,  by  the  belief  of  which 
his  deliverance  has  been  eflPected,  and  in  the  continued  belief 
of  which  he  only  can  enjoy  the  comfort  and  advantage  of 
having  been  thus  delivered,  he  often  does  think  and  feel  as  if 
he  were  under  the  law,  and  not  under  grace  ;  and  thus,  to  a 
great  degree,  subjects  himself  to  the  moral  influence  of  being 
under  the  law,  and  deprives  himself  of  the  felt  moral  influence 
of  his  being  under  grace.  This  is  the  great  cause  of  that 
carnality — that  felt  helplessness  imder  sin — that  doing  what 
he  does  not  allow,  but  hates — that  very  imperfect  confonnity 
to  the  law,  to  the  goodness  of  which  he  habitually  consents,  and 
in  which,  in  the  inner  man,  he  delights,  of  which  the  apostle  so 
bitterly  complains.  Legality  is  the  great  enemy  to  sanctifica- 
tion  ;  and  it  is  the  realization,  by  faith,  of  the  state  of  freedom 
from  law  and  sid)jection  to  grace,  which  can  alone  sustain 
under,  and  give  ultimately  complete  victory  in,  these  painful 
struggles.  It  must  be  obvious  to  every  reflecting  person,  that 
this  view  of  the  paragraph  has  at  least  this  recommendation, 
that  it  gives  coherence  and  consistency  to  the  apostle's  argu- 
ment. Whether  it  be  supported  by  the  passage  itself,  must 
be  ascertained  by  a  more  close  examination  of  its  various 
parts. 


SECT.  II.J       THE  DIVINE  METHOD  OF  JUSTIFICATION.  159 

The  particle  "  For,"  connects  the  whole  paragraph  it  intro- 
duces, not  with  what  immediately  precedes,  but  with  the 
general  object  of  the  discussion,  stated  ver.  4.  ^len  must  be 
freed  from  the  la^v  that  they  may  become  holy.  The  first  proof 
of  this  is  introduced  by  For,  ver.  5  :  that  proof  ends  in  ver.  13. 
An  additional  proof  is  contained  in  the  rest  of  the  chapter, 
and  is  naturally  introduced  by  For  also.^  Its  force,  as  I  ap- 
prehend it,  is — '  Another  proof  that  men  must  be  li'eed  from 
the  law  in  order  to  their  becoming  holy,  is,  tliat  as  law  cannot 
make  a  bad  man  good,  it  cannot  make  a  good  man  better. 

"  We  know  that  the  law  is  spiritual"^ — that  is,  '  We  who 
were  once  in  the  flesh,  know  now  what  we  did  not  know  then, 
we  know  that  the  law  is  spiritual — that  is,  not  only  a  director 
of  conduct,  but  "  a  discerner  of  the  thoughts  and  intents  of 
the  heart,"  requiring,  in  reference  to  God,  not  only  external 
worship,  but  supreme  love  as  the  habitual  principle  of  con- 
duct ;  in  reference  to  man,  not  only  just  and  humane  treat- 
ment, but  cordial  unselfish  good-will.'  Now,  looking  at  the 
law  in  that  aspect,  the  apostle  says  :  How  imperfectly  am  I 
conformed  to  this  law !  "  I  am  carnal."  Had  the  apostle 
been  comparing  his  present  with  his  former  self,  he  would 
have  said,  I  am  not  carnal  in  the  sense  in  which  I  once  was 
so,  I  am  spiritual.  If  he  had  compared  himself  with  his 
weaker  brethren,  whom,  in  the  Epistle  to  the  Corinthians,  he 
calls  "  carnal,"^  and  of  whom  he  says,  they  "  walked  as  men," 
he  would  have  said,  I  am  not  carnal  in  the  sense  in  which 
they  are  carnal,  I  am  spiritual.  But  when  he  speaks  of  him- 
self with  a  reference  to  the  spiritual  law  of  God,  he  says,  "  I 
am  carnal."  "  Things  seen  and  temporal "  have  an  undue 
influence  over  me.  My  thoughts,  and  feelings,  and  desires, 
are  far  from  being  in  entire  conformity  with  that  spiritual  and 
very  broad  law.  This  humble  estimate  of  himself  rose  out  of 
the  increased  moral  and  spiritual  perspicacity  and  sensibility 
which  the  apostle  now  possessed.     Worldly  men  have  often 

'  We  have  a  similar  construction  in  1  Pet.  iv.  1-6.  yap,  in  ver.  6, 
hangs  by  the  exhortation  in  ver.  1,  as  well  as  ya,p  in  ver.  3. 

^  Ver.  14.  3  1  Cor.  iii.  1,  3. 


160  DOCTRINAL.  [PAUT  II. 

expressed  their  astonishment  at  the  liumihating  acknowledge- 
ments which  pions  men  make  in  reference  to  themselves,  and 
have  accounted  for  them  on  the  supposition,  either  that  they 
were  not  sincere  in  making  them,  or  that  they  were  conscious 
of  some  great  crime  wliich  the  world  knew  nothing  of,  or  of 
some  very  depraved  inclination  which  never  has  had  an  op- 
portunity of  manifesting  itself  in  act ;  while  the  true  account 
of  the  matter  is,  that  the  man  of  the  world  is,  in  reference  to 
spiritual  things,  blind  and  insensible,  whereas  the  religious 
man  has  his  "  senses"  in  some  measure  "  exercised  to  discern 
spiritual  good  and  evil."  Thus  the  man  of  the  world  continues 
to  maintain  a  very  good  opinion  of  himself — thinks  he  has  a 
very  good  heart,  even' when  his  conduct  is  in  many  respects 
greatly  objectionable  ;  and  the  religious  man,  while  all  but 
faultless  in  the  estimation  of  those  who  know  him  best,  deeply 
feels  and  readily  acknowledges  that  the  testimony  of  God 
respecting  the  human  heart  is  true  of  his :  "  The  heart  is 
deceitful  above  all  things,  and  desperately  wicked."  ^ 

The  expression,  "  sold  under  sin,"  seems  even  a  stronger 
one  than  "  carnal."  It  has  been  compared  Avith  the  sacred 
historian's  description  of  Ahab,  the  king  of  Israel — "  who 
sold  himself  to  work  wickedness  in  the  sight  of  the  Lord."  ^ 
But  the  phrases  are  not  at  all  of  equivalent  meaning.  The  one 
is  the  calm  record  of  the  historian,  that  the  Israclitish  king 
was  so  distinguished  by  habitual,  persevering,  determined  dis- 
obedience, that  he  seemed  as  if  he  had  given  up  all  his  facul- 
ties to  be  employed  in  the  violation  of  the  Divine  law.  The 
other  is  the  expression  of  the  apostle's  deep  regret  that  his 
heart  and  life  were  not  entirely  spiritual — in  perfect  accordance 
with  the  Divine  law,  and  that  he  felt  as  if  he  were  the  slave 
of  a  tyrant  who  employed  him  in  work  which  he  abhorred. 
His  ])rcvaihng  desire  was  perfect  conformity  to  the  holy,  just, 
and  good  law  ;  yet  he  felt  that  much  was  wanting,  much  was 
wrong.  How  different  is  the  apostle's  account  of  himself 
here — "  Sold  under  sin" — from  his  account  of  the  unregene- 

'  Jer.  xvii.  U.  -   1  Kings  xxi.  20,  25. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  Ifil 

rate  in  the  6tli  chapter,  "  servants  of  sin,  yielding  themselves  its 
servants,  and  their  members  as  its  instruments  of  unrighteous- 
ness." The  language  of  complaint  and  deeply  stirred  spiritual 
feeling  must  be  cautiously,  if  it  is  to  be  fairly,  interpreted. 
Because  Job  said,  and  meant  what  he  said,  "  Behold  I  am 
^dle"^ — we  must  not  conclude  that  he  was  a  very  bad  man. 
The  only  fair  inference  is,  that  he  had  clear  perceptions  and 
deep  feelings,  in  reference  to  the  claims  of  the  Di\ane  law  and 
the  imperfect  manner  in  which,  in  his  heart  and  life,  he  had 
answered  them. 

But  the  apostle  explains  his  owti  meaning  in  the  verse  that 
follows  ;  "  For  that  which  I  do  I  allow  not :  for  what  I  would, 
that  I  do  not ;  but  what  I  hate,  that  do  I."^  This  seems  the 
ground  on  which  the  apostle  complains  that  he  is  "  Carnal, 
sold  under  sin."  "  I  do  that  which  I  do  not  alloic."  That 
may  mean — as  the  word  rendered  "  allow,"  properly  signifies, 
'  hioio^ — '  I  am  sometimes  hurried,  by  the  influence  of  exter- 
nal things  on  my  natural  propensities,  into  inward  and  out- 
ward acts,  of  whose  true  nature  I  am  not  aware.'  This  is 
true,  I  believe,  of  every  good  man.  But  the  word  hioio  is 
used  in  Scripture  as  equivalent  to  apiwove,  as  in  Psalm  i.  6, 
"  The  Lord  knoweth" — approveth,  "  the  way  of  the  righte- 
ous ;"  Hos.  viii.  4,  "  They  made  princes,  and  I  knew  it 
not" — I  approved  not  tlieir  conduct.  Matt.  vii.  23 — "  I 
never  kneio  you" — I  never  approved  of  you;  and  this  seems 
its  meaning  here — 'I  do  that  which  I  do  not  approve  of.' 
Habitually  to  do  what  we  do  not  approve  of,  is  a  character- 
istic of  a  state  of  miregeneracy ;  but  there  is  not  a  just  man 
on  earth  who  does  not  occasionally,  alas !  but  too  frequently, 
do  what  he  cannot,  what  he  does  not,  habitually  approve  of. 
Whether  we  are  to  understand  the  expression  in  the  one  way  or 
the  other,  will  not  long  continue  a  reasonable  subject  of  doubt. 

The  apostle's  second  statement  is — "  I  do  not  that  which 
I  would."  The  apostle,  as  he  states  at  ver.  21,  would  do 
good — willed  to  do  good.     His  prevailing  desire  was  to  be 

'  Job  xl.  4.  2  Yer.  15. 

L 


162  DOCTRINAL.  [PART  II. 

and  do  good — to  be  entirely  conformed  to  the  Divine  law. 
Sucli  a  prevailing  will  to  do  good  does  not  exist  in  the  unre- 
generate  mind ;  for  "  the  imagination  of  the  thoughts  of  man's" 
unchanged  "  heart  are  only  evil  continually."  ^  There  is  no 
such  "  loill,^''  as  is  here  described,  in  fallen  man,  till  God 
"  work  it  in  him  of  His  good  pleasure."  ^  He  who  habitually 
would  do  good,  ordinarily  does  good.  But  though  this  is 
the  truth,  it  is  not  less  true,  that  he  who  habitually  would  do 
good,  may  occasionally,  may  often,  not  do  the  good  he  habitu- 
ally would — wills  to  do.  The  apostle  was  conscious  of  ne- 
glect of  duty,  of  not  doing  what  he  ought  to  have  done — what 
he  habitvially  willed  to  do. 

Nay,  more  than  this,  the  apostle  says — "  I  do  what  I  hate." 
He  hated  sin — all  sin,  he  hated  it  as  sin — opposition  to  the 
holy,  just,  good  law  of  God.  The  regenerate  alone  thus  hate 
sin.  Unregenerate  men  may  disapprove  of  many  forms  of 
sin — they  may  absolutely  loathe  certain  forms  of  it,  but  their 
habitually  living  in  sin  is  the  jiroof  that  they  love  sin  in  many 
forms,  and  that  in  no  case  do  they  hate  it  as  sin.  Yet,  not- 
withstanding this  hatred  of  sin,  the  apostle  was  conscious  that, 
under  the  inflvience  of  temptation  and  remaining  depravity, 
he  occasionally  did  what  he  habitually  abhorred ;  and  on  this 
account  he  was  made  to  abhor  himself.  The  sum  of  what  is 
said  in  these  verses  is  this — ^  I  am  conscious  of  being  but 
imperfectly  conformed  to  the  law  which  is  spiritual ;  I  feel 
fettered  by  remaining  sinful  propensities.  What  I  habitually 
approve,  I  by  no  means  always  do — what  I  habitually  will 
and  wish  to  do,  I  by  no  means  always  do;  nay,  I  but  too 
frequently  do  what  I  habitually  hate.'  This  is  the  only  mean- 
ing which  the  undoubted  facts,  in  reference  to  the  constitution 
of  the  human  mind,  permit  us  to  draw  out  of  the  words  ;  for 
a  man,  who  habitually  does  what  he  habitually  disapproves  and 
even  hates,  and  habitually  does  not  what  he  habitually  wills, 
and  wishes,  and  delights  in,  would  be  a  psychical  monster — 
an  absolute  incongruity  and  impossibility. 

1  Gen.  vi.  5.  2  phn.  \i  13. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  103 

The  prevailing  judgments  and  volitions  of  the  mind,  and 
desires  and  dispositions  of  the  heart,  mark  the  character.  It 
is  on  this  principle  that  the  apostle  draws  the  conclusions  con- 
tained in  the  16th  and  17th  verses  :  "  If  then  I  do  what  I  would 
not,  I  consent  unto  the  law  that  it  is  good.  Now  then,  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me."  The  mean- 
ing seems  to  be,  '  If  in  doing  wrong,  I  do  what  I  habitually 
will  and  wish  not  to  do,  that — not  my  doing  wrong  in  itself,  but 
its  being  in  opposition  to  my  habitual  wish  and  will,  though 
not  to  my  will  and  wish,  at  the  moment  of  transgression — is 
a  proof  that  "  I  consent  to  the  law  that  it  is  good  ;"  that  in 
the  settled  convictions  of  my  mind,  and  the  habitual  dispositions 
of  my  heart,  I  regard  the  law,  known  to  be  spiritual,  in  a  way 
very  different  from  what  I  did  when  I  was  in  the  flesh  ;  I 
regard  it  as  in  every  w  ay  good — not  only  holy  and  just,  but 
good — good  for  man,  good  for  me.  The  apostle's  estimate  of 
the  law  was  that  of  the  Psalmist,  "  Thy  law  is  good  :  there- 
fore my  soul  loveth  it." 

The  apostle  draws  a  further  conclusion  from  the  fact,  that 
his  non-conformities  to  the  law  were  exceptions  to  the  pre- 
vailing convictions  of  his  mind,  and  dispositions  of  his  heart, 
in  reference  to  the  law  :  "  Now  then,  it  is  no  more  I  that  do 
it,  but  sin  that  dwelleth  in  me."  ^  It  is  plain  that  these  words 
must  not  be  understood  as  an  attempt  to  escape  from  the 
responsibilities  of  these  occasional  violations  of  the  Divine  law, 
in  opposition  to  a  habitual  will  and  wish  to  yield  obedience, 
by  transferring  them  to  something  that  was  in  him,  but  not  of 
him — some  distinct  spiritual  agent,  which  he  terms,  "  Sin  that 
dwelt  in  him."  The  senselessness  and  the  impiety  of  sucii 
an  attempt  are  equally  out  of  keeping  with  the  character  of 
the  apostle.  He  could  not  talk  such  blasphemous  nonsense. 
But  how  are  the  words  to  be  understood  ?  They  are,  I  think, 
a  strong  and  enigmatic  statement  of  the  conclusion  to  which 
his  premises  fairly  led  him,  that  these  occasional  exceptional 
violations  of  the  Divine  law  were  not  the  true  exponents  of  his 

1  Ver.  17. 


164  DOCTRINAL.  [PART  II. 

character ;  tliat  notwithstanding  these,  he,  "  in  his  mind," 
Avas,  as  he  says  in  the  2Gth  verse,  "  a  servant  of  the  law  of 
God."  This  was  his  trne,  his  habitual  character,  though 
he  still  acted  occasionally,  and  but  too  often,  as  if  he  were 
"  the  slave  of  the  law  of  sin,"  under  the  influence  of  the  flesh — 
his  fallen  nature,  but  imperfectly  destroyed  by  the  influence 
of  liis  new  state  and  nature.  "  Sin  dwelling  in  the  apostle," 
is  just  a  name  for  the  measui'e  of  ignorance  and  error 
and  worldly  depraved  propensity,  which,  notwithstanding  the 
change  that  had  come  over  him,  still  remained.  When  Paul, 
speaking  of  his  apostolic  labours,  says,  "  Not  I,  but  the  grace 
of  God  that  was  with  me,"  ^  he  does  not  mean  to  say  he  chd  not 
perform  these  labours,  but  that  he  performed  them  under  the 
influence  of  the  grace  of  God.  When  he  says,  "  I  live  ;  yet 
not  I,  but  Christ  liveth  in  me;"^  he  means  merely,  that  to 
Christ  he  was  indebted  for  the  origin  and  maintenance  of  his 
new  and  better  life.  And  here  he  means  not  to  deny  that  he 
did  these  things,  but  to  assert  that  he  did  them  under  an  in- 
fluence which  was  no  lono;er  the  dominant  one  in  his  mind. 
This  is  the  only  consistent,  intelligible  meaning  which  the  words 
can  bear.  "  Sin  dwelling  in  a  man" — depravity,  is  an  abstract 
quality.  It  cannot  act.  It  is  the  man  to  whom  the  quality 
belongs  that  acts.  Had.  Paul  said,  it  is  not  I,  but  Satan — 
the  De\dl,  or  one  of  his  subordinate  agents,  who  does  these 
things,  that  would  have  been  an  attempt  to  exculpate  himself ; 
but  no  such  meaning  can  attach  to  the  words  he  employs. 
Suppose  a  good  man,  say  Cranmer,  fi'om  the  terror  of  a  violent 
death,  should  make  a  temporary  denial  of  the  faith,  Avould  not 
every  one  distinctly  understand  Avhat  I  meant  Avhen  I  said, 
speaking  of  such  a  mournful  event,  '  It  was  not  Thomas 
Cranmer,  but  his  fear,  that  dictated  that  recantation"?' 

The  facts  stated  by  the  apostle,  painful  as  they  Avere,  fully 
warranted  this  conclusion.  The  rencAved  character  was  his 
true  character  :  he  could  only  be  considered  as  acting  a  con- 
sistent part  Avhen  he  did  Avhat  Avas  good,  for  that  Avas  Avhat  he 

»  1  Cor.  XV.  10.  ^  Gill.  ii.  20. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  165 

consented  to — what  he  willed  and  wished,  what  he  delio-hted 
in  ;  of  course,  what  he  habitually  did.  His  deviations  from 
that  course — his  not  doing  what  he  would — his  doing  what 
he  would  not,  what  he  hated — were  exceptions,  to  him  very- 
painful  ones,  from  the  general  rule,  and  to  he  accounted  for,  but 
by  no  means  excused,  by  the  remaining  depravity  of  his  nature. 
The  language  deserves  particular  attention.  Sin  once 
"  reigned  over"  the  apostle ;  now  it  only  "  dwells  in"  him. 
That  by  "  sin  dwelling  in"  the  apostle,  we  are  not  to  under- 
stand any  separate  agent  to  whom  the  blame  of  occasional 
deviations  from  duty  was  to  be  imputed,  but  Jdmself,  so  far 
as  he  was  still  under  the  influence  of  natural  depravity,  is 
very  plain  from  the  words  which  follow  :  "  For  I  know  that 
in  me  (that  is,  in  my  flesh)  dwells  no  good  thing  :  for  to  will  is 
present  with  me  ;  but  how  to  perform  that  which  is  good  I 
find  not."  ^  You  will  notice  the  difference  between  the  /  in 
the  17tli  verse,  and  the  me  in  the  18th.  It  is  not  the  /,  in  the 
17th  verse,  that  commits  sin  ;  and  in  the  me,  of  the  18th,  there 
is  nothing  but  sin.  How  is  this  ?  The  me,  in  the  18th  verse, 
is  equivalent  to  "  mi/Jlesh" — my  nature  as  unrenewed ;  the  /, 
in  the  17th  verse,  to  '  7ny  spirit^ — my  nature  as  renewed.  "  The 
spirit,"  in  this  sense,  and  "  the  flesh,"  are  often  personified  by 
the  apostle,  and  are  much  the  same  as  "  the  old  man,"  and  "  the 
new  man."  These  terms  describe  not  li\dng  agents,  but  frames 
of  thought  and  feeling — the  one,  "  the  flesh,"  natural  to  man  ; 
the  other,  "  the  spirit,"  produced  by  the  operation  of  the  Holy 
Ghost  through  the  influence  of  truth  believed.  "  The  old  man" 
is  wholly  corrupt ;  "  the  new  man"  is  "  after  the  image  of 
Him  who  created  him" — holy.  The  old  man  can  do  nothing 
but  sin  ;  the  new  man  sinneth  not,  he  cannot  sin,  "  for  he  is 
born  of  God,  and  his  seed  remains  in  him."-  These  two  moral 
persons,  figm-ative  men,  exist  together  in  the  real  Christian 
man.  Pie  was  originally  all  flesh,  there  was  nothing  else  in 
him.  Now,  the  new  man,  the  spirit,  has  been  formed  within 
him.     The  tendency  of  the  spirit  is  to  destroy  the  flesh  ;  the 

•  Ver.  18.  -  1  John  iii.  9. 


166  DOCTRINAL.  [PART  II. 

invigoration  of  the  new  man  is  the  weakening  of  the  old  man. 
The  two  frames  of  mind  and  disposition  are  really  antago- 
nistic ;  and  though  they  may,  and  do,  exist  in  the  same 
mind,  they  are  ever  leading  and  drawing  in  opposite  direc- 
tions. As  the  apostle  says,  "  The  flesh  lusteth  against  the 
spirit,  and  the  spirit  against  the  flesh :  and  these  two  are 
contrary  the  one  to  the  other."  ^  When  the  Christian  acts 
entirely  under  the  influence  of  the  Spirit,  he  does  not  sin  ; 
when  he  acts  entirely  under  the  influence  of  the  flesh,  he  does 
nothing  but  sin ;  and  when  he  acts,  as  he  generally  does, 
under  their  joint  influence,  his  temper — conduct,  is  good  or 
evil  in  the  degree  in  which  the  one  or  the  other  prevails  :  but 
he  is  equally  a  responsible  being  when  acting  in  all  these 
various  ways. 

Having  made  these  remarks,  which,  if  understood,  will 
carry  light  through  the  whole  discussion,  let  us  look  at  the 
apostle's  words  :  "  For  I  know  that  in  me  (that  is,  in  my 
flesh)  dwelleth  no  good  thing."  This  is  illustrative  of  the 
phrase,  "  Sin  dwelleth  in  me."  It  is  as  if  he  had  said — '  Yes, 
sin,  though  it  does  not  reign  as  it  once  did,  still  dwells  in  me ; 
for  I  Iviiow,  both  from  the  declarations  of  God's  word  and 
from  my  own  experience,  that  nothing  spiritually  good  dwells 
in  my  natm'e,  unchanged  by  Di\dne  influence.  And  it  is  in 
consequence  of  this  that,  while  "  to  will  is  present  with  me, 
how  to  perform  that  which  is  good  I  find  not." '  The  mean- 
ing of  these  words  is,  not  that  the  apostle  had  nothing  but  a 
bare  will — an  ineffectual  desire  to  do  good,  but  that,  owing 
to  sin  dwelling  in  him,  his  habitual  will  and  desire  to  do  good 
were  not  so  effectual  as  they  should  have  been — as  they  Avould 
liave  been  in  a  perfectly  holy  person.  The  work  really  done 
did  not  correspond  to  his  will ;  the  flesh  prevented  him  doing 
much  that  he  Avilled,  and  gave  a  character  of  imperfection 
even  to  what  he  did.  His  will,  under  the  influence  of  the 
Spirit,  was  to  "  run  in  the  ways  of  God's  connnandments;" 
but  the  flesh  presented  many  obstacles  and  stumbling-blocks, 

'  Gal.  V.  17. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  167 

which  impeded  his  progress,  and  sometimes  made  him  stumble 
and  faU. 

This  state  of  things  was  most  painful  to  the  apostle  ;  and  we 
find  him — under  the  influence  of  that  law  of  our  nature,  famihar 
to  us  all,  which  makes  the  heart,  when  oppressed  A^-ith  care,  to 
take  a  melancholy  pleasure  in  brooding  over  the  cause  of  its 
griefs,  and  gives  the  tongue  a  mournful  license  to  repeat  its  sor- 
rows— ^reiterating,  with  scarcely  a  change  of  a  word,  what  he 
had  said  in  the  15th  and  16th  verses.  It  was  no  mere  matter  of 
argument,  no  dialectic  subtlety — it  was  the  subject  of  heartfelt 
experience  and  deep  sorrow.  "  For  the  good  that  I  would  I 
do  not :  but  the  evil  which  I  would  not,  that  I  do.  Now,  if 
I  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me."^  Nothing  could  express  more  touchingly 
the  dreary  uniformity  of  this  struggle,  which,  without  hope  of 
termination  or  final  success,  the  regenerate  man  must  main- 
tain with  the  remaining  depravity  of  his  nature,  had  he  no 
help  but  what  the  law  gives — were  he  not  under  another,  an 
altogether  different  kind  of  influence,  that  of  grace.  How 
to  the  life  is  this  picture  !  "  When  a  Christian  first  gives 
his  heart  to  God,  and  sees  the  beauty  of  holiness,  and  feels 
devout  joy,  he  says,  in  the  ardoiu'  of  his  '  first  love,'  I  will 
keep  thy  commandments — all  thy  commandments.  Even 
after  temptation  has  prevailed,  and  made  him  taste  the 
bitterness  of  remorse,  he  resolves  on  new  obedience  with 
redoubled  ardour ;  he  knows  good  and  evil,  and  he  will  not 
return  to  folly.  Experience  convinces  hun  that  human 
resolution  is  weak ;  that  the  heart  is  very  deceitful ;  that 
sin  dwelleth  in  him — is  wedded  to  mortality.  The  past  makes 
him  tremble  for  the  future,  and  even  assm'es  him  that  temp- 
tation will  retm*n  ;  that  he  may — probably  will,  fall  in  some 
measure  before  it ;  and  that  all  his  days  on  earth  must  be 
stained  by  sin,  saddened  by  penitential  sorrow."  ^ 

In  the  21st  verse,  the  apostle  appears  to  give  us  a  general 
deduction  from  the  particular  facts  stated  in  the  preceding 

•  Ver.  19,  20.  ^  Charters. 


168  DOCTIIINAL.  [part  II. 

verses  :  "  I  find  tlieh  a  law,  that,  when  I  would  go  good,  evil 
is  present  with  me."  ^  The  original  words  are  somewhat  per- 
plexed in  their  construction,  and  admit  of  a  vaiiety  of  transla- 
tions and  interpretations.  Some  would  read  them,  '  I  find  that 
to  me,  willing  to  do  good,  the  law  is  present  as  the  occasion  of 
evil.'  But  this  does  violence  to  the  construction,  is  no  deduc- 
tion from  what  goes  before,  and  breaks  entirely  the  coherence 
of  the  apostle's  illustration.  Others  would  read  them — ^  I  find, 
then,  that  evil  is  present  wath  rae,  wishing  to  do  good,  according 
to  the  law ;'  while  a  third  class  prefer  this  rendering — '  I  find 
then,  according  to  the  law,  that  to  me,  wishing  to  do  good, 
evil  is  present.'  The  sense  given  by  our  translators  seems, 
on  the  whole,  the  preferable  one — '  I  find  it  then  a  law,  that, 
when  I  would  do  good,  evil  is  present  with  me  ;'  or,  more 
literally  thus — '  I  find  it  then  a  law  with  me,  willing — i.e., 
when  willing,  to  do  good,  that  evil  is  present  with  me.' 

The  word  "  laio''^  is  here — as  well  as  in  the  23d  verse,  and 
in  chap.  iii.  27,  and  probably,  too,  in  chap.  x.  31 — used  -svith 
a  signification  considerably  diflFerent  fi'om  that  which  the 
apostle  usually  gives  to  it.  It  seems  employed  very  much  in 
the  same  way  as  in  the  English  phrases,  '  the  laws  of  nature,' 
'  the  laws  of  vision,'  '  the  laws  of  the  human  constitution,' 
'  the  laws  of  thought.'  We  say  that  it  is  by  a  law  of  nature, 
which  we  call  gravitation,  that  stones  fall  to  the  ground, 
and  that  the  earth  moves  round  the  sun  ;  and  that  it  is  by  a 
law  of  the  human  mind,  that  the  mental  perception  of  the 
meaning  and  evidence  of  a  statement  or  proposition  is  produc- 
tive of  belief.  Our  meaning  is,  that  these  things  take  place 
with  a  regularity  and  certainty  similar  to  that  which  results 
from  the  o])eration  of  law,  properly  so  called.  "  I  find  then 
a  laAv,"  is  just  equivalent  to,  '  Thus  I  experience  this  to  be 
the  ordinary  course  of  things  with  me ;  I  find  it,  as  it  were, 
the  law  of  my  present  imperfectly  renewed  state,  "  that,  when 
I  would  do  good,  evil  is  present  with  me." ' 

The  idea  which  these  words  seem  most  naturally  to  suggest, 

1  Ver.  -21. 


SECT.  II.]       THE  DIVINE  31ETHOD  OF  JUSTIFICATION.  160 

is  this  : '  That  if,  at  any  particular  time,  the  apostle  was  specially- 
desirous  to  do  good,  then,  in  a  remarkable  degree,  the  depraved 
principles  of  his  fallen  nature  were  sure  to  exert  themselves.' 
That  this  is  often  the  experience  of  a  regenerate  man,  there 
can  be  no  doubt.  AYlien  he  is  very  desirous  of  performing 
some  piece  of  spiritual  duty — say  meditation,  prayer,  or  thanks- 
giving— it  is  no  uncommon  thing  for  vain,  absurd,  ^nle  thoughts 
to  rush  in  on  his  mind  as  a  deluge,  so  that  he  is  constrained 
to  say  with  the  Psalmist,  "  I  am  as  a  beast  before  Thee."  ^ 

But  the  fact  referred  to  by  the  apostle  seems  to  be  one  of  a 
more  general  kind.  '  I  find  it  to  be  the  general  law  of  my 
present  state,  as  a  regenerated  but  an  imperfectly  sanctified 
man,  that,  though  I  habitually  wish  to  do  what  is  good,  I  am 
constantly  liable,  from  the  remaining  depravity  of  my  nature, 
to  act  in  a  manner  inconsistent  with  the  ordinary  tenor  of  my 
volitions  and  desires,  and,  of  course,  of  my  conduct  too.'  Two 
facts,  of  an  opposite  character,  are  represented  as  ascertained 
by  the  apostle,  and  together  forming  the  law  of  his  present  im- 
perfect state  :  the  one,  that  he  A\-illed  to  do  that  which  is  good ; 
the  other,  that,  though  he  did  so,  evil  was  present  with  him. 

These  two  facts  he  proceeds  to  illustrate  in  the  two  follow- 
ing verses  :  "  For  I  delight  in  the  law  of  God  after  the  inward 
man  :  but  I  see  another  law  in  my  members  warring  against 
the  law  of  my  mind,  and  bringing  me  into  capti\-ity  to  the 
law  of  sin  which  is  in  my  members."  ^ 

The  inward  or  inner  man  is  not  here,  the  soul  in  opposition 
to  the  body;  or  the  higher  powers  of  our  nature,  such  as 
reason  and  conscience,  in  opposition  to  the  lower  powers  of 
our  nature,  such  as  appetites  and  passions.  The  phrase  is  to 
be  found  only  in  two  other  passages  of  Scripture,^  and  there, 
as  well  as  here,  seems  to  signify  not  merely  the  mind,  but  the 
regenerate  mind.  It  appears  to  mean  exactly  the  same  thing 
as  "  the  mind,"  which,  in  the  next  verse,  is  contrasted  with  the 
fieslt  and  its  members,  and  which  is  obviously  not  the  body  and 

'  Psalm  Ixxiii.  22.  -  Ver.  22,  23. 

s  2  Cor.  iv.  16,  and  Eph.  iii.  16. 


1 70  DOCTRINAL.  [PART  II. 

its  members,  but  corrupt  human  nature  and  its  faculties.  He 
willed  what  was  good,  for,  "  according  to  his  inner  man" — the 
most  central  portions  of  his  intellectual  and  moral  being, 
reason,  and  conscience,  and  moral  affection,  influenced  by  the 
Holy  Spirit — he  "  delighted  in  the  law  of  the  Lord."  This  is 
very  strong  language.  It  expresses  not  merely,  like  the  words, 
"  I  consent  to  it  that  it  is  good,"  a  calm,  rational  approbation  of 
the  law  as  reasonable  and  just,  and  calculated  to  produce 
happiness,  but  a  cordial  satisfaction  with  it  as  di\dnely  beauti- 
ful, excellent,  and  benignant.  Not  merely  had  he  no  wish 
that  the  precepts  of  the  Divine  law  were  less  strict,  or  its 
sanctions  less  stringent,  but  he  delighted  in  contemplating  it 
as  a  picture  of  the  moral  excellence  of  its  Author,  and  re- 
joiced that  he  and  all  the  intelligent  universe  were  under  its 
righteous,  benignant  sway.  He  sympathized  with  the  Psalmist 
when  he  says,  "  Oh  how  love  I  Thy  law !  Thy  w^ord  is  very 
pure  ;  therefore  Thy  servant  loveth  it.  The  law  of  Thy  mouth 
is  better  to  me  than  thousands  of  gold  and  silver."  ^ 

So  much  for  the  one  fact.  Had  there  been  nothing  to  in- 
terfere with  this  delight,  how  hapjiy,  how  holy,  ■^^'ould  the 
apostle  have  been  !  But  there  is  another  fact — "  Evil  is  pre- 
sent with  me."  I  have  stated  the  law  of  my  renewed  nature  ; 
"  but  I  see  another  law  in  my  members  warring  against  the 
law  of  my  mind,  and  bringing  me  into  captivity  to  the  law  of 
sin  which  is  in  my  members."  "  The  members"  and  "  the 
flesh"  are  materially  the  same  thing — human  nature  as  de- 
praved :  only,  when  it  is  called  the  flesh,  we  think  of  it  as  a 
whole  ;  when  it  is  termed  "  the  members,"  we  think  of  the 
faculties,  capacities — modes  of  operation  by  which  it  is  dis- 
tinguished. "  I  find  a  law  in  my  members,"  is  equivalent  to, 
'  in  the  operation  of  the  faculties  of  my  depraved  nature,  I 
find  an  order  of  things  which  works  with  the  regularity  of 
law.  This  order  of  things  is  directly  the  reverse  of  that  now 
established  by  the  good  Spirit  in  my  renewed  mind.'  Ac- 
cording to  that  \a\\,  he  habitually  delighted  in  the  law  of  the 

'  Psalm  cxix.  72,  97,  140. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  171 

Lord,  and  of  course  yielded  to  it  a  cheerful,  willing  obedience. 
This  is  the  law  of  the  new  creation,  just  as  it  is  the  law  of 
nature  that  the  sun  should  shine  by  day.  But  then — as  by 
another  law  in  nature,  originating  in  other  causes,  the  sun  is 
sometimes  eclipsed  and  darkened,  when,  according  to  the 
general  law,  he  should  be  shining,  so  also — in  consequence  of 
the  influence  of  remaining  depravity,  the  best  man  is  always 
liable  to  fall,  and  but  too  frequently  does  fall. 

"  The  law  in  his  members" — the  ordinary  course  of  things 
in  reference  to  the  operations  of  his  mind,  so  far  as  still  under 
the  influence  of  depravity,  was,  "  that  evil  Avas  present  to 
him  :"  there  was  still  ignorance  and  error  in  the  understand- 
ing— a  tendency  to  judge  wrong,  and  perversity  in  the  will-^ 
a  tendency  to  choose  wrong,  and  a  corresponding  evil  bias  in 
all  the  faculties.  This  law  in  the  members  warred  with  the 
law  of  the  mind.  The  language  is  highly  figurative,  but  it  is 
by  no  means  obscure.  The  two  orders  of  things  were  opposed 
to  each  other,  and  each  developed  itself  according  to  its  nature. 
The  apostle's  figurative  statement  is,  in-  plain  literal  language : 
'  I  find,  in  consequence  of  my  remaining  depravity,  that  I  am 
often  indisposed  to,  and  prevented  from,  the  doing  of  that  to 
which  the  Holy  Spirit  and  the  principles  of  my  new  nature 
incline  me  as  good  ;  and  that,  on  the  other  hand,  I  am  often 
inclined  to,  and  led  to  do,  that  to  which  the  Holy  Spirit  and 
the  principles  of  my  new  nature  indispose  me.'  It  is  just  the 
sentiment  expressed  in  the  Epistle  to  the  Galatians,  which  I 
have  already  had  occasion  to  refer  to, — "  The  flesh  lusteth 
against  the  Spirit,  and  the  Spirit  against  the  flesh  :  and  these 
are  contrary  the  one  to  the  other ;  so  that  ye  cannot  do  the 
things  that  ye  would."  ^ 

But  the  apostle  states,  not  only  that  the  law  in  the  members 
makes  war  on  the  law  of  the  mind,  but  that  it  sometimes  suc- 
ceeds in  bringing  him  into  captivity.  "  The  law  of  sin"  seems 
an  idiomatic  expression  for  the  sinful  law — that  order  of  things 
which  prevails  in  human  nature  as  fallen — as  sinful,  expressly 

1   G;il.  V.  17. 


172  DOCTRmAL.  [part  II. 

opposed  to  the  lioly  law  of  God.  This  sinftil  order  of  things  is 
always  opposed  to  the  holy  order  of  things  in  the  mind  and 
sometimes  prevails ;  and  the  renewed  man  becomes,  as  it  were, 
its  captive,  or  is  by  it  made  sin's  captive.  We  should  sadly 
misintei'jjret  these  words,  as  well  as  teach  what  in  philosophy 
is  the  height  of  absurdity,  and  in  divinity  most  false  and  dan- 
gerous doctrine,  if  we  were  to  say  that  they  intimate,  that 
when  a  regenerate  man  sins,  he  sins  against  his  will,  or,  in 
other  words,  is  forced  to  sin.  A  sin  without  will,  against  will, 
is  a  contradiction  in  terms.  But  we  are  to  understand  two 
things :  first,  that  the  regenerate  man  may  fall  into  sin — does 
fall  before  temptation ;  and,  secondly,  that,  when  he  does  so, 
he  acts  not  indeed  in  opposition  to  his  will  at  the  moment, 
evilly  biased,  but  in  opposition  to  the  general  course  of  his 
convictions,  volitions,  and  inclinations.  The  apostle  also  inti- 
mates, that  in  consequence  of  the  habitual  prevalence  of 
renewed  sentiment  and  feeling,  these  occasional  deviations 
from  rectitude,  in  heart  and  in  life,  in  thought  and  inclination, 
are  felt  by  the  regenerate  man  to  be  a  very  great  evil ;  and 
that  occasional  subjection  to  depraved  princi})le  is  considered 
by  him  as  the  most  intolerable  and  degrading  species  of 
captivity. 

Such,  then,  is  Paul's  account  of  his  own  spiritual  state — his 
inner  history,  as  a  regenerate  man.  He  habitually  approves, 
and  loves,  and  practises  holiness,  as  enjoined  in  the  Divine 
law.  He  is  in  a  very  different  state  from  that  in  which  he 
was  when  "  in  the  flesh" — when  "  the  motions  of  sins,  which 
were  by  the  law,  did  work  in  his  members  to  bring  forth 
fruit  unto  death."  Yet  still  he  is  far  from  being  perfect ;  under 
the  influence  of  remaining  depravity,  he  still  occasionally 
violates  tlie  Divine  law.  He  is  always  exposed  to  temptation, 
and  in  danger  of  falling.  He  is  in  a  state  of  continual  war- 
fare, and  sustains  occasional  defeats.  These  occasion  deep 
sorrow  and  earnest  desires  of  complete  deliverance  from  what  is 
felt  to  be  the  worst  of  evils. 

These  feelings  are  -very  strongly  expressed  in  the  24th 
verse  :  "  O  wretched  man  that  I  am  !  who  shall  deliver  me 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  173 

from  the  body  of  this  death  ? "  It  has  been  usual  with  the 
class  of  interpreters,  Avith  whom  we  substantially  agree  in  our 
views  of  this  paragraph,  to  view  it  as  descriptive  of  the  apostle's 
habitual  feeling,  and  of  the  habitual  feeling  of  every  regenerate 
man.  I  cannot  help  thinking  this  a  mistake.  Generally,  the 
apostle  felt  himself  to  be  a  very  happy  man — "  triumphing  in 
Christ"' — "joying  in  God,  through  Christ,  by  whom  he  had 
received  the  reconciliation."  In  the  warfare  referred  to,  the 
regenerate  man  is  generally  the  victor  ;  and  he  has  great  de- 
light when  he  finds  himself  strong  in  the  grace  of  his  Lord — a 
conqueror,  and  more  than  a  conqueror,  through  Him  that  loves 
him.  But  this  is  the  expression  of  his  feeling  when  he  has  been 
foiled,  or  when,  in  a  melancholy  horn*,  he  allows  his  mind  to 
be  so  occupied  with  his  own  weakness,  and  the  power  of  his 
spiritual  enemies,  as  to  lose  sight  of  the  promise  of  final  com- 
plete triumph,  or  of  the  grace  and  power  of  Him  that  has 
made  that  promise.  It  is  then  he  breathes  out,  fi'om  the  very 
bottom  of  the  heart,  "  O  wretched  man  that  I  am !  who  shall 
deliver  me  fi'om  the  body  of  this  death  1 "  ^ 

"  The  body  of  this  death,"  may,  with  equal  propriety,  be 
rendered,  "this  body  of  death;" — this  body  of  death  being 
equivalent  to  this  deathful  body — this  body  productive  of  mis- 
chief and  misery.  Now,  what  are  we  to  understand  by  this  ? 
Not  our  mortal  body,  though  the  term  of  deliverance  from  this 
deathful  body,  and  that  of  our  parting  with  our  mortal  body, 
will  be  contemporaneous ;  but  what  the  apostle  calls  "  the  body 
of  sin" — "the  flesh,"  "the  old  man,"  "  sin  that  dwelleth  in 
us."  It  is  not  improbable  that  there  is,  in  this  expression,  an 
allusion  to  the  custom  referred  to  by  the  poet  when  speaking 
of  the  treatment  of  captives  by  their  cruel  conquerors — 

"  The  living  and  the  dead,  at  his  command, 
Were  coupled,  face  to  face,  and  hand  to  hand, 
Till,  chok'd  by  stench,  in  loath'd  embraces  ty'd, 
The  lingering  wretches  pin'd  away  and  died."  ^ 

"  Wlio  shall  deliver  me  ?"     Obviously  law  cannot ;  and  the 
Ver.  24.  -  Virgil  Aeneid,  viii.     Dryden's  Translation. 


174  DOCTRINAL.  [PART  II. 

illustration  of  this  seems  to  be  the  direct  object  of  the  apostle 
in  giving  this  picture  of  the  working  of  his  mind  as  a  re- 
generate man.  As  an  unregenerate  man,  he  had  found  that 
law  could  not  initiate  a  life  of  true  sanctification.  As  a  re- 
generate man,  he  had  found  it  could  neither  promote  nor  per- 
fect that  life.  The  place  which  law,  in  the  hand  of  Christ, 
has  in  promoting  sanctification,  though  important,  is  secondary. 
"  !Mere  objective  and  authoritative  exhibition  of  truth  respect- 
ing men's  duties  cannot  sanctify."  ^  Something  more  powerftil 
than  a  statement  of  what  is  duty,  and  why  we  should  perform  it, 
is  requisite  to  make  even  regenerate  men  obey  the  Divine  will. 
But  "  law  "  here,  deliverance  from  which  is  necessary,  according 
to  the  apostle,  to  the  commencement  and  progress  of  sancti- 
fication, is  what  divines  have  termed  '  law  as  a  covenant' — 
law  making  obedience  the  proper  condition  of  life.  Suppose 
a  regenerate  man  under  law  in  this  sense,  and  you  make  his 
struggles  hopeless,  and  deprive  him  of  the  most  powerful 
motives  to  persevere  in  them.  It  deserves  to  be  remarked, 
too,  that  though  a  truly  regenerate  man  can  never,  in  fact, 
be  brought  again  under  the  law  as  a  covenant,  he  may,  by 
losing  sight  of  those  truths,  through  the  belief  of  which  ^he 
obtained  deliverance  from  it,  deprive  himself  to  that  extent  of 
the  felt  sanctifying  influence  of  that  deliverance ;  and  indeed 
may,  by  not  realizing  his  deliverance,  think  and  feel,  in  refer- 
ence to  himself,  as  if  he  were  under  the  law.  In  the  degree  in 
which  he  does  so,  his  sanctification  must  be  impeded.  A  legal 
mode  of  thinking  and  feeling  gives  the  principles  of  depravity 
an  advantage  which  otherwise  they  could  not  have,  and  occa- 
sions many  a  struggle,  and  many  a  fall,  which  a  stronger  faith 
in  a  more  habitual  realization  of  fi-eedom  from  law,  and  sub- 
jection to  grace,  would  have  prevented.  It  is  the  clear  per- 
ception, the  firm  faith,  of  those  truths  respecting  the  gi'ace  of 
God  in  Christ  Jesus,  which  gives  deliverance  from  the  law  as 
a  covenant,  both  in  its  condemning  power  and  in  its  influ- 
ence over  the  feelings  and  character :  This,  in  the  hand  of  the 

'  Hodge. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  175 

Spirit,  is  the  grand  instrument  of  Christian  sanctification  ;  ^ 
and  they  greatly  err  who  wouki  substitute  for  this  a  behef 
(which  may  or  may  not  be  well  founded)  of  the  individual's 
personal  deliverance  from  law  and  subjection  to  gi*ace — a 
belief  which,  if  unfounded,  can  only  delude  and  produce  false 
confidence,  and,  if  well  founded,  operates  salutarily,  chiefly, 
from  its  growing  out  of  the  faith  of  the  Gospel  and  its  neces- 
sary results. 

The  apostle,  in  the  pathetic  inquiiy  "  Wlio  shall  deliver 
me?"  expresses  earnest  desire  to  be  delivered ;  he  indicates  also 
a  conviction  that  law  cannot  deliver  him  ;  but  he  does  not  inti- 
mate despair  of  deliverance.  He  knew  who  had  delivered — 
who  would  deliver,  who  had  begun — who  would  perfect,  the 
good  work.  "  I  thank  God,"  he  says,  "  through  Jesus  Christ 
our  Lord."  He  has  delivered.  What  the  law  could  not  do, 
He,  in  his  grace,  has  accomplished. 

It  deserves  notice  that  there  is  another,  and  perhaps  pre- 
ferable, reading  :  "  The  grace  of  God  through  Jesus  Christ 
our  Lord ; "  in  which  case  the  words  are  at  once  the  answer 
of  the  question  "  Who  shall  deliver  me  ? "  and  the  text  of 
the  discussion,  down  to  verse  4  of  the  next  chapter,  as  to  how 
grace  delivers  from  sin. 

This  is  the  hinge  which  connects  the  two  parts  of  the 
apostle's  discussion — "  Sin  shall  not  have  dominion  over  you  :" 
and  "  for  ye  are  not  under  the  law."  "  Sin  shall  not  have 
dominion  over  you  :  for  ye  are  under  grace."  The  first  is 
finished ;  the  other  now  commences,  and  reaches  to  the  4th 
verse  of  the  next  chapter. 

The  Apostle  Paul,  here  as  elsewhere,  sets  himself  up  as  an 
"  ensample  to  all  those  who  should  believe  to  life  everlasting." 
With  John  Newton,^  I  believe  the  picture,  in  its  great  outlines, 
to  be  applicable  to  the  most  holy  Christian  on  earth ;  and  that 
the  more  advanced  he  is  he  will  the  more  readily  recognise 

^   Tit.  iii.  4-8.     Note  the  reference  and  force  of  rovruv  and  Hvx,  and 
Tctvru,  in  ver.  8. 
^  Curdiphonia. 


176  DOCTRINAL.  [PART  II. 

the  likeness.  Those  who  have  beheved  through  grace  are  apt 
to  suspect  that  they  have  beheved  in  vain,  that  their  faith  is 
not  genuine — not  the  faith  of  God's  elect,  because  it  does  not 
produce  all  the  effects  they  hoped  and  wished  fi'oni  it  in  making 
them  holy.  Bvit  this  passage  teaches  them,  that  it  is  by  the 
prevailing  bent  of  the  will  that  the  real  character  is  to  be  ascer- 
tained. It  is  our  duty  to  desire,  and  to  endeavour,  to  be  as 
holy  as  the  holy  angels  ;  but  we  must  not  conckide  that  we  are 
not  holy  at  all,  though  we  never  should  be  quite  like  them  till 
we  be  where  they  are.  We  cannot  be  too  deeply  humbled 
on  account  of  sin  dwelling  in  us,  and  giving  so  many  proofs 
that  it  does  dwell  in  us  ;  but  we  must  not  give  up  oiu'  hope  that 
we  are  among  the  "  sanctified  in  Christ  Jesus"  because  we  are 
not  better  than  the  Apostle  Paid,  nor  refuse  to  acknowledge 
God's  workmanship  in  our  hearts  till  it  be  completed  in  heaven. 
That  is  pride  under  the  guise  of  humility. 

The  man  who  can  intelligently  and  honestly  use  the  apostle's 
language,  has  no  doubt  cause,  like  him,  to  mourn,  but  he  has 
also  cause  to  rejoice.  If  he  is  obliged  to  say  sometimes, 
"  Wretched  man  that  I  am  !  who  shall  deliver  me  ?  "  he  may 
also  say,  "  I  thank  God,  through  Jesus  Christ."  The  good 
work  is  begun ;  it  will  proceed ;  it  will  be  perfected  in  the 
day  of  Christ.  The  Christian,  even  after  a  shamefld  defeat, 
may  yet  say,  "  Rejoice  not  against  me,  O  mine  enemy : 
though  I  fall  I  shall  arise."  God  brings  good  out  of  this 
struggle  so  painful — a  struggle  which,  as  we  have  seen,  marks 
the  Christian  as  an  object  of  blame  as  well  as  of  pity.  The 
strufffdc  is  within.  The  Christian  feels  it  in  himself — he  does 
not  see  it  in  his  Christian  brother ;  and,  as  ISIr  Ne^^i;on  says, 
judging  of  him  by  what  he  sees,  and  of  himself  by  what  he 
feels,  in  lowliness  of  heart  he  esteems  others  better  than  him- 
self. He  learns  to  warn,  to  pity,  to  bear  with  others ;  and 
nothing  more  habitually  reconciles  a  Christian  to  the  thought 
of  death  than  the  experience  of  this  warflire.  Death  is  un- 
welcome to  nature ;  but  then,  and  not  till  then,  the  conflict 
will  cease.  The  flesh  will  be  put  off  with  the  body.  Then 
we  shall  sin  no  more.     Is  not  this  worth  dving  for  ? 


SECT,  ir.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  177 

But  the  most  regular  formalist,  and  the  most  accomplished 
hypocrite,  would  discover  a  lamentable  degree  of  self-ignorance 
were  they  to  apply  the  apostle's  words  to  themselves.  "  Let 
not  him  that  is  deceived  trust  in  vanity."  Let  no  man  con- 
clude, because  he  disapproves  many  sins  which  he  yet  goes  on 
to  commit,  that  he  is  animated  by  the  spirit  of  the  apostle. 
His  external  conduct  was  most  exemplary,  and  he  kept  his 
heart  with  diligence.  Though  he  complained  of  being  carnal, 
he  neither  walked  nor  warred  after  the  flesh,  nor  made  pro- 
vision for  it,  to  fulfil  its  lusts.  If  a  man  condemns  sin,  and 
yet  lives  in  it,  he  condemns  himself,  and  God  will  condemn 
him  out  of  his  own  mouth.  Such  a  man  cannot  say  in  truth, 
"  It  is  not  I  that  do  it,  but  sin  that  dwelleth  in  me."  His 
conduct  shows  that  sin  not  only  dwells  in  him,  but  reigns  over 
him.  He  loves  sin,  and  his  pretended  or  apparent  aversion  to 
it  is  merely  aversion  to  the  miseiy  which  he  fears  will  flow 
from  it.  He  goes  on  in  opposition  to  the  remonstrances  of 
his  conscience  ;  and  if  God  do  not  grant  him  repentance,  his 
conscience  will  be  his  tormentor  for  ever.  He  may  now,  per- 
haps, succeed,  in  some  measure,  in  stupifying  conscience  and 
excusing  his  conduct  to  his  own  mind,  seeking  an  excuse  or 
palliation  in  what  is  indeed  an  aggravation  of  his  guilt ;  but 
when  God  shall  punish  him,  he  shall  be  speechless — he  shall 
have  nothing  to  answer  :  the  tremendous  words,  "  You  knew 
your  duty,  and  you  did  it  not,"  shall  be  inscribed  indelibly  in 
letters  of  living  fire  on  his  conscience  ;  and  through  eternity  he 
shall  continue  to  learn  the  meaning  of  the  declaration,  "  Be 
not  deceived  ;  God  is  not  mocked  :  whatsoever  a  man  soweth, 
that  shall  he  also  reap." 

An  acquaintance  with  the  letter  of  the  Holy  Scriptures  is  a 
blessing  or  a  curse,  according  as  it  is  connected  with  a 
true  or  a  false  view  of  their  meaning.  In  the  first  case, 
it  is  an  attainment  of  high  value,  and  may  become  the  instru- 
ment of  indefinite  improvement  in  knowledge  and  in  holiness. 
In  the  second,  it  is  one  of  the  most  dangerous  talents  a  man 
can  possess,  either  for  himself  or  for  others,  as  it  enables  him 
to  make  the  worse  ajipear  the  better  reason,  both  to  their 

M 


178  DOCTRINAL,  [PART  11. 

minds  and  his  o^vn,  and  thus  to  fortify  them  in  error,  and 
confirm  them  in  wickedness.  The  more  extensive  such  a 
man's  knowledge  is,  and  the  greater  his  ingenuity,  just  the 
more  thoroughly  and  systematically  is  he  likely  to  be  in  the 
wrong,  and  just  so  much  more  improbable  is  his  being  re- 
claimed from  error.  So  true  is  the  remark  of  our  Christian 
poet, — 

"  Of  all  the  arts  sagacious  dupes  invent, 
To  cheat  themselves,  and  gain  the  world's  consent, 
The  worst  is  Scripture  warp'd  from  its  intent."' 

Almost  every  passage  of  Scripture,  when  misunderstood,  is 
liable  to  be  abused.  But  there  are  particular  passages  which, 
when  misapprehended,  are  sure  to  be  abused.  In  the  writings 
of  the  Apostle  Paul  there  are,  as  his  apostolical  bi'other  informs 
us,  passages  which  "  the  unlearned  and  unstable  wrest  to  their 
own  destruction."  The  passage  we  have  been  considering  is 
one  of  them. 

Led  astray  by  the  sound  of  some  of  its  words,  it  has  been 
no  uncommon  thing  for  persons  who,  under  a  profession  of 
religion,  lead  an  unholy  life,  to  endeavour  to  turn  it  to  account 
as  a  help  to  self-delusion.  They  have  sought,  by  its  means, 
to  get  rid  of  the  disagreeable  feelings  of  responsibility  and 
remorse,  and  to  conjoin  two  things  which  God  never  meant 
should  go  together, — indulged  sin,  and  a  comfortable  opinion 
of  their  own  spiritual  state  and  prospects.  They  confound 
the  struggles  of  the  flesh  and  the  Spirit,  to  which  they  are 
strangers,  "  not  having  the  Spirit,"  with  the  contest  between 
inclination  and  conscience,  with  which  they  are  but  too  fami- 
liar ;  and  concluding,  in  a  sense  in  which  the  ajwstle  never 
intended  it,  that  because  their  conscience  lifts  up  a  feeble 
ineffectual  protest  when  they  violate  God's  law,  it  is  not  they 
but  indwelling  sin  that  is  in  fault,  they  look  on  themselves  as 
fitter  objects  of  pity  than  of  blame,  and  say  peace,  peace,  to 
themselves,  when  there  is  no  peace. 

'  Cow  per. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIEICATION.  179 

The  best  way  of  preventing  or  exposing  this  very  loathsome 
form  of  practical  antinomianism  is,  to  point  ont  as  distinctly 
as  possible  the  true  meaning  of  the  apostle's  expressions, 
so  that,  while  they  answer  the  purpose  they  were  meant  to 
serve — to  sustain  the  true  Christian  in  his  struffole  with  in- 
dwelling  sin,  and  sliow  him  both  where  he  cannot,  and  where 
he  may  find  strength  to  conquer  it — they  may  not  be  perverted 
into  the  means  of  delusion  and  ruin  on  the  part  of  the  false- 
hearted professor,  but  that  he  may  be  driven  out  of  the  refuge 
of  lies  -sN-hich  he  endeavours  to  find  in  God's  word,  and  that 
that  word  may  be  clearly  seen  to  be  "  profitable  for  doctrine, 
and  for  reproof,  and  for  correction,  and  for  instruction  in 
righteousness." 

To  gain  these  objects,  the  preceding  observations  are  in- 
tended, and  it  is  hoped  that  they  are  not  altogether  unfitted 
to  serve  their  purpose.  May  the  good  Spirit  render  them 
effectual,  and  may  it  never  happen  to  the  author  and  his 
readers,  according  to  the  true  proverb,  "  If  the  blind  lead  the 
blind,  both  shall  fall  into  the  ditch."  On  the  contrary,  may 
he  be  enabled  "  rightly  to  divide  the  word  of  truth,"  and  may 
they  be  enabled  to  "  receive  with  meekness  that  word,"  which, 
if  "  engrafted"  into  the  mind  or  heart,  is  able  to  save  the 
soul. 

The  question  referred  to  in  the  opening  of  the  section,  Of 
whom  does  the  apostle  speak  ?  may  be  considered,  I  think,  as 
settled.  The  apostle  speaks  of  himself — of  himself  as  regene- 
rate. This  is  the  plain  meaning  of  the  words.  Much  is  said, 
which  can  in  truth  be  said  of  no  unregenerate  man — nothing 
is  said  but  what  every  regenerate  man  must  acknowledge  to 
be  true  of  himself.  Suppose  the  two  opposed  states  of  feeling 
to  be  co-existent  and  habitual,  and  the  man  described  is  an 
impossibility  —  such  a  man  never  existed,  and  never  can 
exist.  Suppose  the  sinful  state  habitual  and  predominant,  and 
the  better  state  but  occasional,  the  man  described  is  a  hypo- 
crite and  self-deceiver.  Suppose  the  holy  state  habitual  and 
predominant,  and  the  sinful  state  occasional,  and  the  man 
described  is  the  true  Christian — who,  though  transformed  by 


180  DocnRiNAL.  [part  ri. 

the  renewing  of  his  mind,  knows  by  painful  inward  evidence 
that  he  has  not  attained,  neither  is  ah-eady  perfect. 

/3.  "  Sin  sliall  not  have  dominion  over  you,  for  ye  are  under 
graced ^ 

Tlie  words  that  immediately  follow  the  inquiry,  "  Who 
shall  deliver  me  from  the  body  of  this  death,"  ^ — "  I  thank 
God,  through  Jesus  Christ  our  Lord" — seem  to  be  the  com- 
mencement of  the  illustration  of  the  second  part  of  the  apostle's 
declaration,  "  Sin  shall  not  have  dominion  over  you  :  for  ye 
are  under  grace  ;"  and  the  illustration  of  this  thesis  closes  at 
the  end  of  tlie  4th  verse  of  the  eighth  chapter.  The  words, 
"  I  thank  God,  through  Jesus  Christ  our  Lord,"  are  not 
exactly  those  we  should  have  expected  after  those  which  im- 
mediately precede  them.  We  should  have  looked  for  an  ex- 
pression of  sorrow  and  depression  rather  than  of  joy  and 
exultation,  a  prayer  rather  than  a  thanksgiving.  Their 
introduction  seems  very  abrupt,  and  the  sentence  is  plainly 
elliptical ;  something  must  be  supplied  to  bring  out  a  distinct 
meaning — "I  thank  God,  through  Christ  Jesus,"  ^ivho  de- 
livers nie^  or,  ''for  deliverance^  And  as  these  words  seem 
strangely  to  follow  what  goes  before,  there  seems  but  little  con- 
nection between  them  and  those  that  follow  :  "  So  then  with 
the  mind  I  myself  serve  the  law  of  God,  but  with  the  flesh 
the  law  of  sin." 

It  is  right  to  remark  that,  besides  the  reading  which  has 
been  followed  by  our  translators,  there  are  two  others,  either 
of  which  has  considerable  claims  to  be  preferred  to  it.  Tlie 
first,  which  is  now  generally  adopted  by  critics,  is,  "  Thanks 
be  to  God,  through  Jesus  Christ  our  Lord."^  This  is  in 
meaning  quite  co-incident  with  the  received  reading,  and 
labours  under  the  same  difficulties  of  interpretation  with  it. 
The  second,  "  The  grace  of  God,  through  Jesus  Christ  our 
Lord,"*  which  has  not  so  much  external  evidence  of  genuine- 

1  Chap.  vii.  25-Chap.  viii.  4.  ^  Ver.  24. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  181 

ness  as  either  of  the  other  two  (though  by  no  means  destitute 
of  such  evidence,  not  onlj  appearing  in  some  Greek  MSS. 
of  note,  but  being  the  reading  followed  by  the  \'ulgate  trans- 
lator, who  probably  made  his  version  at  a  time  nearer  the 
apostolic  age  than  the  date  of  any  existing  Greek  MS.),  has 
yet  so  much  internal  evidence,  that  I  am  disposed  to  adopt  it : 
"  Wretched  man  that  I  am  !  who  shall  deliver  me  from  the 
body  of  this  death  ?  The  grace  of  God,  through  Jesus  Christ 
om'  Lord."  This  is  just  what  we  might  look  for.  It  is  an 
answer,  and  a  true  answer,  to  the  question,  "  Wlio  shall  de- 
liver me  ? "  There  is  no  abruptness  here,  and  there  is  no 
need  of  suppljang  anything  to  make  out  a  complete  sense. 
It  is  the  natural  link  between  what  goes  before  and  wdiat 
follows.  The  apostle  has  shoAvn  that  law  cannot  deliver  ;  he 
now  goes  on  to  shoAV  that  grace  can,  that  grace  does,  deliver. 
The  first  clause,  then,  of  the  25th  verse,  read  thus,  "  The 
grace  of  God,  through  Jesus  Christ  ovu-  Lord,  dehvers  me 
from  the  body  of  this  death,"  is  the  text  of  the  short  paragraph 
which  ends  at  ver.  4  of  next  chapter. 

There  are  some  difficulties  arising  from  some  of  the  con- 
nective particles  which  the  apostle  uses  ;  but  the  course  of 
thought  seems  very  clearly  defined — '  This  is  the  state  of 
things  with  me  as  a  partially  renewed  man.  "  With  the 
mind" — i.e.,  so  far  as  I  am  a  renewed  man,  so  far  as  I  am 
under  Divine  influence,  "  I  serve  the  law^  of  God" — I  am  con- 
formed to  its  spiritual,  holy,  just,  good  requisitions.  "  With 
the  flesh,"  however — that  is,  so  far  as  I  am  not  renewed,  so 
far  as  I  am  under  the  influence  of  my  unchanged  fallen 
nature,  "  I  sen^e  the  law  of  sin"  ^ — I  am  carnal  and  unholy. 
It  was  not  from  law,  but  grace,  that  in  my  mind  I  became  a 
servant,  a  willing  servant,  of  the  law  of  God  ;  and  it  is  not  to 
law,  but  to  grace,  that  I  look  for  deliverance  from  the  sin  which 
still  dwells  in  my  flesh,  and  sometimes  makes  me  a  captive. 
Law  could  not  deliver  me  from  this  bondage,  because  it  could 
not  pardon  the  sins  I  was  constantly  contracting,  nor  could  it 


'  Ver. 


182  DOCTRINAL.  [PAKT  II. 

secure  me  the  help  of  an  influence  which  would  enable  me 
successfully  to  struggle  with,  and  ultimately  to  conquer,  de- 
praved pi-inciple.  Grace  does  both.  There  is  no  condemna- 
tion to  them  who  are  in  Christ  Jesus,  and  there  is  a  law  of 
the  spirit  of  life  in  Christ  Jesus  which  delivers  me  fi'om  the 
law  of  sin  and  death ;  and  both  this  fi'eedom  from  condemna- 
tion, and  this  powerful  delivering  influence,  grace  bestows — 
i.e.,  God,  in  the  exercise  of  grace,  bestows  through  the  media- 
tion of  His  Son.  By  the  incarnation  and  sacrifice  of  His 
own  Son,  He  has  laid  a  secure  foundation  for  so  destroying 
the  power  of  sin  in  the  case  of  those  who  are  in  Christ  Jesus, 
and  who  show  that  they  are  so  by  walking,  not  after  the  flesh, 
but  after  the  spirit ;  so  that  the  righteousness  which  the  law 
requires,  but  cannot  ftirnish,  shall  be  fulfilled  in  them,  they 
being  completely  delivered  from  the  depraving  influence  of 
sin,  and  made  completely  holy — a  result  which  the  law  never 
could  have  effected,  in  consequence  not  of  any  deficiency  or 
fault  in  it,  but  on  account  of  the  de])ravity  of  man,  "  in  that 
it  was  weak  through  the  flesh." '  Such  is,  I  cannot  doubt,  the 
apostle's  course  of  thought.  Let  us  examine  it  a  little  more 
minutely. 

"  The  grace" — the  free  favour  "  of  God,"  in  which  the  Divine 
method  of  justification  originates,  and  of  which  it  is  so  striking 
a  manifestation,  delivers  the  believer  from  the  demoralizing 
influence  of  sin.  Every  believer — even  the  most  advanced  in 
holiness,  such  as  the  Apostle  Paid — stands  in  need  of  this 
deliverance.  He  has  been  delivered — but  he  has  been  only 
partially  delivered.  "  So  then,"  says  the  apostle,  looking  back 
to  the  description  contained  in  the  last  paragraph,  "  with  my 
mind  I  serve  the  law  of  God  :"  so  far  as  I  am  transformed 
by  the  renewing  of  the  mind,  "I  serve  the  law  of  God" — 
I  am  what  that  law  requires  me  to  be — I  think,  and  feel,  and 
act  in  conformity  with  it ;  but  while  this  is  true,  it  is  as  true 
that  "  with  my  flesh  I  serve  the  law  of  sin  :"  so  far  as  I  am 
conformed  to  this  world — so  far  as  my  nature  remains  unre- 
newed, "  I  serve  the  law  of  sin" — I  am  regulated  by  that  order 
of  things  which  originates  in  my  natural  state  as  guihy,  liclp- 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  183 

less,  and  depraved,  and  wliicli  prevails  with  the  regularity  and 
force  of  law  in  unregeuerate  man.  The  deliverance  I  possess 
I  owe  not  to  law,  but  to  grace  ;  and  the  deliverance  I  need, 
I  expect  not  from  law,  but  fi'om  grace  ;  and  I  do  expect  that 
grace  will  deliver — completely  deliver  me,  since  it  has  made 
provision  for  this,  by  exerting  itself  in  the  Divine  method  of 
justification. 

What  the  believer  wants,  and  what  the  law  cannot  give 
him,  is,  in  the  first  place,  deliverance  fi'om  the  curse — pardon, 
a  state  of  acceptance  with  God  ;  and,  in  the  second  j)lace,  an 
influence  powerful  enough  to  counteract  and  overpower  the 
depraving  influences  from  without  and  within  to  which  he  is 
exposed.  Now  grace,  as  reigning  "  in  the  righteousness  of 
God,"  does  both. 

1.    Grace  furnishes  a  justifying  rigldeousness} 

That  it  secures  the  first,  is  strongly  asserted  in  the  first 
verse  of  the  eighth  chapter — "  There  is  therefore  now  no  con- 
demnation to  them  who  are  in  Christ  Jesus."  There  should 
hav^e  been  no  division  of  chapters  here ;  these  words  are  most 
closely  connected  with  those  which  go  before  them.  They 
are  the  statement  of  what  is  most  fundamental  in  the  way  in 
which  grace  delivers  the  believer  from  the  power  of  remaining 
depravity,  and  show  how  exactly  the  remedy  suits  the  disease, 
as  described  in  the  close  of  the  preceding  verse.  It  is  dif- 
ficult to  perceive  the  precise  nature  of  the  connection  indi- 
cated by  the  particles,  "therefore"  and  "now."^  "There- 
fore," does  not  intimate  that  what  is  contained  in  this  verse  is 
a  logical  inference  from  what  goes  before,  for  no  connection  of 
this  kind  can  be  traced.  It  is  the  same  particle  that  is  ren- 
dered so  in  the  preceding  verse,  and  its  force  seems  something 
like  this  :  As  from  the  previous  description  of  the  believer's 
experience,  that  "  with  the  mind  he  serves  the  law  of  God, 

^   Chap.  viii.  1. 

2  «o«  vvv  plainly  contrasted  with  »bx  wv  in  the  ])rece(linf;-  verse. 


184  DOCTRINAL.  [PAKT  II. 

and  with  the  flesh  the  law  of  sin,"  so  from  the  previous  de- 
scription of  the  righteousness  of  God — the  Divine  method  of 
justification,  it  appears  that  according  to  it,  "  there  is  no  con- 
demnation to  them  who  are  in  Christ  Jesus."  "i\^oi(?"  and 
"  then,^^  are  plainly  contrasted,  though  how,  is  not  so  clear  ; 
probably  somewhat  in  this  way,  '  Thus  then,  looking  to  my- 
self, I  find,'  etc.  '  Thus  now,  looking  to  the  Divine  method  of 
justification  as  manifested,  I  find  that,'  etc.^  The  words,  "  who 
walk  not  after  the  flesh,  but  after  the  spirit,"  are,  I  believe, 
universally,  by  critics,  considered,  as  not  belonging  to  the  first 
verse,  but  borrowed  from  the  end  of  the  fourth  verse,  which  is 
their  proper  place. 

The  statement  then  is,  '  The  grace  of  God,  through  Christ 
Jesus,  shall  deliver  from  the  power,  and  even  existence,  of  the 
depraving  influence  of  sin,  for  it  secures  that  there  is  no  con- 
demnation to  them  who  are  in  Christ  Jesus."  To  be  "  in 
Christ  Jesus,"  is  to  be  so  related  to  Christ  Jesus  that  His 
death  is,  as  it  were,  our  death.  His  life  our  life.  To  those  who 
are  thus  "  in  Christ  Jesus,"  there  is  no  condemnation.  The 
word  is,  you  will  see,  is  a  supplement.  The  sentiment  is, 
there  is  not,  sliall  not  be,  cannot  be,  any  condemnation. 
They  were  condemned — they  were  "  children  of  wrath  even 
as  others  ;"^  but  having  been  united  to  Christ  by  believing, 
their  condemnation  has  been  completely  and  for  ever  removed. 
"  He  that  believeth  is  not  condemned" — he  "  shall  not  come 
into  condemnation,"^  for  he  is  in  Christ.  Wlio  can  condemn 
him  whom  God  has  justified  on  the  ground  that  Christ  has  died 
for  him,  the  just  in  the  room  of  the  unjust.^  The  believer  is 
"  made  the  righteousness  of  God  in  Him,"  who  was  "  made 
sin  in  his  room."^  "  Of  God  he  is  in  Christ  Jesus  righteous- 
ness.""    It  is  the  grace  of  God  that  has  secured  this.     We  are 

'  A  learned  friend  remarks  :  "  vvv  is  temporal;  wv  is  inferetitial ;  oLox 
o!/y  =  matters,  or  the  case  being  so  (oy»),  as  a  fitting  sequence  {oipec),  I 
serve,  etc.  a^a  ;/Dy  =  accordingly  now  ;  accordingly  (xccc),  at  this  stafje 
of  matters,  noio  since  Clirist  has  died  for  us,  etc.  (v^j/)." 

2  Kph.  ii.  3.  ^  John  iii.  IH  ;  v.  24.  '    Knni.  viii.  .'sa,  .'{4. 

*  2  Cor.  V   21.  "^   1  Cor.  i.  ;!<). 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  185 

"justified  freely  by  God's  grace."'     In    ^vhat  other  source 
could  this  justification  of  a  sinner  originate? 

In  thus  securing  freedom  from  condemnation,  grace  also 
secures  freedom  from  depravity.  It  could  be  obtained  in  no 
other  way.  A  condemned  sinner,  remaining  such,  cannot 
become  holy.  Men  must  be  redeemed  ft'om  the  curse  in  order 
to  their  obtaining  any  spiritual  blessing  ;  and  he  who  in  being 
justified  is  installed  in  the  favour  of  God,  is,  as  a  matter  of 
course,  secured  of  all  spiritual  blessings. 

2.   Grace  furnishes  regenerating  and  sanctifying  injiuence.'^ 

But  to  the  deliverance  from  "  the  body  of  death" — that  is, 
"  sin  dwelling  in  us,"  there  is  necessary  a  change  of  character 
as  well  as  a  change  of  relation ;  and  to  this,  inward  influence 
in  the  operation  of  the  Divine  Spirit,  as  well  as  external  per- 
formance in  the  atoning  work  of  the  Divine  Son,  is  necessary. 
These  things  are  closely  connected,  and  the  grace  which 
secures  the  one  secures  also  the  other.  It  is  to  this  I  appre- 
hend the  apostle  refers  when,  in  the  2d  verse,  he  says,  "  For 
the  law  of  the  spirit  of  life  in  Christ  Jesus  hath  made  me  fi'ee 
from  the  law  of  sin  and  of  death." 

The  connective  particle,  "  for,"  ^  is  either  equivalent  to 
'  moreover,'  or  it  hangs  by  the  first  clause  of  the  25th  verse 
of  the  last  chapter — 'The  grace  of  God  by  Jesus  Christ 
delivers  from  sin,  not  only  as  it  frees  fi'om  condemnation,  but 
also  as  it  furnishes  transforming  sanctifying  influence.'  De- 
liverance from  "  the  law  of  sin  and  death,"  is  certainly  the 
same  thing  as  deliverance  fi'om  "  the  body  of  this  death" — or 
from  "  sin  dwelling  in  us,"  or  from  "  the  law  in  the  members" 
called  "  the  law  of  sin,"  which  in  the  members  wars  against 
the  law  of  the  mind.  That  laio  is  just  the  order  of  things 
which  prevails  with  the  regularity  of  a  law  in  human  nature 
as  depraved,  and  is  productive  of  nothing  but  sin  and  death — ■ 
guilt,  depravity,  misery.  It  is  strange  that  some  very  excellent 
interpreters  should  understand  by  "  the  law  of  sin  and  of  death" 

1  Rom.  iii.  24.  *  Chap.  viii.  2.  •"  yxp. 


186  '  DOCTKINAL.  [PAKT  II. 

tlie  Divine  law,  in  its  covenant  form.  No  doubt  that  law,  in 
this  form,  can  neither  justify  nor  sanctify  a  condemned  sinner, 
but  binds  him  in  guilt,  and  irritates  instead  of  extinguishing 
his  depraved  propensities.  But  we  cannot  bring  ourselves 
to  believe,  that  he  who  so  emphatically  pronounces  that  law 
"  holy,  and  just,  and  good,"  and  who  so  carefully  guards 
against  the  supposition,  that  it  "  is  sin,"  ^  or  "  becomes  death,"  ^ 
could,  especially  without  a  word  of  explanation,  call  it  "  the 
law  of  sin  and  death."  Besides,  what  the  apostle  is  here  illus- 
trating is  not  freedom  from  the  law — his  discussion  on  that 
subject  is  closed — but  freedom  from  sin.  His  thesis  here  is  not 
'  grace  delivers  from  the  law,  but  '  grace  delivers  from  sin.' 
And  how  does  it  deliver  ?  Not  only  is  there  no  condemnation 
to  them  who  are  in  Christ  Jesus,  but  there  is  to  them  a 
quickening  spirit.  The  economy  of  grace  is  the  ministration 
not  only  of  righteousness — that  is,  justification,  but  of  spiritual 
life — that  is,  sanctification.^  "The  law  of  the  Spirit  of  life 
in  Christ  Jesus  delivers  from  the  law  of  sin  and  death." 

"  The  Spirit  of  life"  is  here,  I  apprehend,  a  designation  of 
the  Holy  Spirit,  the  third  person  of  the  Godhead,  who  is  the 
author  of  all  true  spiritual  life  or  holiness  in  human  nature — 
'  the  living,  the  life-giving  Spirit.'  This  is  the  sense  in  which 
the  word  "  Spirit"  is  generally  employed  in  the  context. 
"The  law  of  the  Spirit  of  life"  has,  by  some  interpreters,  been 
considered  as  descriptive  of  the  Gospel ;  but  the  contrast  be- 
tween this  "  law,"  and  "  the  law  of  sin  and  death,"  seems  to 
fix  the  true  meaning  of  the  phrase.  It  describes,  if  I  mistake 
not,  the  new  order  of  things  established  in  the  mind  by  the 
Spirit  of  life,  who  is  given  to  all  true  believers  in  consequence 
of  their  being  redeemed  from  the  curse  of  the  law.  The  just 
views,  firm  convictions,  holy  dispositions,  produced  in  the 
heart  by  the  Holy  Ghost,  through  the  instrumentality  of  the 
truth  believed,  deliver  from  the  false  views  and  \niholy  dispo- 
sitions which  characterize  om*  fallen  nature.  The  one  order 
of  things  siq^ersedcs  the  other;  and  just  as  the  law  of  spring 

'    Chap.  vii.  7.  =  Chap.  vii.  13.  '2  Cor.  iii.  R,  9. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  187 

contends  "with  the  law  of  ■winter,  till  it  end  in  the  establish- 
ment of  the  law  of  summer  and  autumn,  does  the  law  of 
spiritual  life  contend  with  the  law  of  spiritual  deatli,  till, 
through  the  process  of  progressive  sanctification,  it  end  at 
last  in  the  perfection  of  heaven.  The  force  of  the  expression 
rendered  "  hath  made  free,"  is  "  delivers" — "  hath  delivered" 
— "  does  deliver" — "  will  deliver."  It  describes  what  the  law 
of  life  habitually  does — it  acts  according  to  its  nature. 

It  is  doubtful  whether  the  phrase,  "  in  Christ  Jesus,"  is  to 
be  construed  with  the  designation  "  S|)irit  of  life,"  or  with  the 
word  "  deliver."  In  the  first  case,  it  signifies  the  Spirit  who 
is  "  in  Christ  Jesus" — dwells  in  Him  without  measure.  In 
the  last,  it  indicates  that  our  deliverance  by  the  Spirit  is  en- 
joyed in  union  with  Christ  Jesus.  It  is  as  "  in  Christ  Jesus" 
that  there  is  no  condemnation  to  us  ;  and  it  is  as  "  in  Christ 
Jesus"  that  we  are  delivered  from  the  law  of  sin  and  death  by 
the  law  of  "  the  Spirit  of  life."  Thus,  then,  does  the  grace  of 
God,  by  giving  them  at  once  a  justif}'ing  righteousness  and 
a  quickening  Spirit,  deliver  those  whom  the  law  could  not 
deliver. 

3.  How  Grace  furnishes  a  Justifying  liighteousness  and 
Sanctifying  Influenced 

The  wonderful  means  by  which  God,  in  the  exercise  of  His 
grace,  thus  delivers  men  from  the  depraving  influences  of  their 
fallen  state,  are  detailed  by  the  apostle  in  the  3d  and  4th 
verses  :  "  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God  sending  His  own  Son  in  the  likeness 
of  sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh  ;  that 
the  righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk 
not  after  the  flesh,  but  after  the  Spirit."  A  slight  transposi- 
tion brings  out  the  sense  more  clearh' :  "  For  God,  sending 
His  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  hath  con- 
demned sin  in  the  flesh,  that  the  righteousness  of  tlie  law 
might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after 

1  Chap.  viii.  3,  4. 


188  DOCTKINAL.  [PAUT  II. 

the  Spirit ;  wliicli  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh."  "For"  is  illustrative  :  it  is  equivalent  to, 
'  This  is  the  way  in  which  God,  in  the  exercise  of  His  grace, 
delivers  from  the  power  of  sin — a  work  which,  in  consequence 
of  the  depravity  of  human  nature,  law  has  not  accomplished 
— never  could  accomplish.' 

The  great  work  which  God,  in  the  exercise  of  His  grace, 
is  represented  here  as  accomplishing,  through  the  incarnation 
and  sacrifice  of  His  Son — "  the  condemning  of  sin  in  the  flesh, 
with  the  intention  and  to  the  eifect  of  the  righteousness  of  the 
law  being  fulfilled  in  men,  who  walk  not  after  the  flesh,  but  after 
the  Spirit" — is  plainly  the  same  thing  as  the  delivering  of  men 
from  the  dominion  of  sin.  Sin  is  here  personified,  as  in  so  many 
other  passages  in  the  epistle ;  and  few  things  are  of  more 
importance  than  a  correct  apprehension  of  this  personification. 
"  Sin"  is  the  state  of  guilt  and  helplessness  into  which  trans- 
gression brings  man — a  state  opposed  equally  to  a  state  of 
innocence  and  a  state  of  justification.  This  state  has  a  powerful 
influence  over  the  character  and  circumstances  of  men,  in  pre- 
venting good  and  producing  evil.  That  is  represented  by  the 
power  of  a  tyrannical  usurper  over  his  slaves.  Sin  has  domi- 
nion over  men,  emplo^-ing  them  in  its  degrading  service,  and 
rewardincp  them  with  destruction.  For  this  tyrant  to  be  so 
condemned,  that  his  slaves  are  set  at  liberty,  is,  in  plain 
words,  to  have  the  obstacles  in  the  way  of  man  becoming 
holy,  rising  out  of  his  natural  state  of  condemnation  and  moral 
helplessness,  removed,  and  to  have  effectual  means  of  his 
becoming  holy  brought  into  operation.  The  tyrant  is  brought 
to  justice ;  he  is  stripped  of  his  usurped  power ;  lie  is  con- 
demned to  die  ;  so  that  the  requisitions  of  the  law,  as  to 
character  and  conduct,  are  now  fulfilknl  in  those  who  were 
once  his  helpless  slaves. 

Some  have  supposed  that  "  the  flesh,"  in  the  clause  under 
consideration,  designates  our  Lord's  human  nature  ;  and  that 
the  expression,  "  in,"  or,  as  they  render  it,  "  by  the  flesh," 
describes  the  means  by  which  the  condenmation  of  sin  was 
effected.    That,  no  doubt,  was  the  flesh  oi'  ( 'hrist — His  human 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  189 

nature,  offered  in  sacrifice — "  the  body  of  His  flesh  throuo-h 
death,"  as  Paul  expresses  it  in  the  Epistle  to  the  Colossians  ;  ^ 
but  thus  to  understand  the  phrase  is  to  depart  from  the  natu- 
ral meaning  of  the  words,  and  it  is  to  make  the  apostle  un- 
necessarily repeat  the  same  statement ;  for  he  had,  in  a  former 
clause,  stated  that  "  God  condemned  sin  by  sencUng  His  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin." 

The  influence  of  man's  guilty,  helpless  state,  to  pei'petuate 
and  increase  his  depravity,  has  already  been  in  some  measure 
illustrated.  But,  as  it  is  a  subject  of  very  great  importance, 
and  by  no  means  well  understood,  even  among  those  who 
count  themselves  well-informed  Christians,  a  few  additional 
remarks  may  be  useftil.  The  guilty  man  is  the  declared  ob- 
ject of  the  Divine  judicial  displeasure.  Being  so,  he  is,  as  a 
matter  of  course,  excluded  from  those  Divine  influences  which 
are  the  source  of  all  real  holiness  in  created  natures ;  for  how 
can  God  bestow,  on  the  object  of  His  judicial  displeasure,  that 
sanctif)dng,  blissful  influence,  Avhich  is  the  most  important 
blessing  He  can  bestow  on  the  objects  of  His  paternal  favour  ? 
Nor  is  this  all :  unguided  by  the  influence  of  the  good  Spirit, 
the  principles  of  man's  nature  are  left  to  develop  themselves 
under  powerful  malignant  influences — those  of  the  present 
evil  world,  and  of  him  who  is  its  god  and  prince ;  so  that 
"  evil  men"  naturally  "  wax  worse  and  worse."  ^ 

This  would  be  the  result  of  a  state  of  guilt,  even  if  the  in- 
dividual were  entirely  unaware  of  the  fact  that  he  was  thus 
guilty  and  condemned.  But  this  is  not  the  case  with  man- 
kind. In  no  case,  probably,  is  the  condemned  sinner  entirely 
unaware  of  his  condition.  In  many  instances  it  is  brought 
full  before  him.  He  knows  that  "  the  wages  of  sin  are  death," 
and  that  he  has  earned  them,  and  that  justice  requires  that 
in  due  time  they  be  paid  him  in  full  tale.  A  knowledge  of 
this  sharpens  his  enmity  against  the  God  who  condemned 
him  ;  and  this  enmity  is  the  exhaustless  source  of  all  manner 
of  wickedness.     Thus  a  state  of  guilt  depraves  the  human 

»  Col.  i.  22.  *  2  Tim.  iii.  13 


190  DOCTRINAL.  [part  IT. 

character.  "  Sin  reigns  in  men's  mortal  bodies,  and  they 
obey  it  in  its  lusts.  They  yield  themselves  its  servants,  and 
present  their  members  to  it  as  instruments  of  unrighteous- 
ness."^ 

The  destruction  of  this  power,  as  if  by  a  judicial  process — 
the  regularly  putting  down  of  this  irregular  power,  is  the 
Avork  which  the  apostle  represents  God  as  having,  in  His 
grace,  performed.  This  is  a  work  which  "  the  law  could  not 
do,"  and  "  could  not  do,  in  that,"  or,  because,  "  it  was  weak 
throuo;h  the  flesh." 

It  may  be  of  use,  in  preparing  us  for  clearly  understanding 
what  the  apostle  means  by  this  statement,  to  inquire  for  a 
moment  what  the  law  can  do.  With  respect  to  the  innocent, 
it  can  inform  them  of  their  duty,  and  urge  them  to  its  per- 
formance by  salutary  fear  and  joyful  hope,  while  ihey  are 
in  a  state  of  probation ;  and  when  that  state  is  finished,  it 
secures  for  them  complete  and  unending  happiness.  All  this 
Adam  would  have  experienced  had  he  persevered  in  integrity. 
But,  as  none  of  the  children  of  men  are  innocent,  it  more 
nearly  concerns  us  to  know  what  are  the  powers  of  the  law 
in  reference  to  the  guilty.  It  denounces  their  condemnation, 
and  secvxres  their  punishment ;  and,  while  it  condemns  for  the 
past,  it  still  insists  on  perfect  obedience  for  the  future,  on 
pain  of  redoubled  destruction,  but  without  promise  of  reward. 
All  it  holds  out,  in  the  way  of  encouragement,  is.  The  less 
sin,  the  less  suftering.  This  is  what  the  law  can  do  ;  and  it 
is  all  that  it  can  do. 

It  is  plain,  then,  that  it  cannot  so  condemn  sin  in  the  flesh, 
as  that  the  righteousness  of  the  law  may  be  fulfilled  in  fallen 
men.  It  cannot  make  man,  guilty  and  therefore  depraved, 
holy.  It  cannot  repeal  its  own  sentence  of  condenmation, 
which  binds  men  under  the  fetters  of  depravity.  It  has  no 
power  to  wrest  from  sin  the  power  to  destroy  with  which  it 
has  iuAcsted  it.  It  makes  no  provision  for  mitigating  the 
penalty,  or  for  dispensing  with  it  altogether,  or  for  enabling 

1  lioiu.  vi.  12,  13. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  191 

a  man  to  bear  it.  We  have  already  shoAved  at  length  that, 
while  the  sentence  of  condemnation  continues  in  force,  man 
cannot  be  holy.  The  law  furnishes  no  adequate  means  for 
opposing  the  powerfully  depraving  influence  of  evil  spirits  and 
a  world  lying  in  wickedness.  It  cannot  so  enlighten  the  mind, 
or  renew  the  will,  or  spiritualize  the  affections,  as  to  secure 
habitual  holiness.  It  can  command  to  be  holy,  but  it  cannot 
create  us  anew  unto  good  works.  It  presents  no  motive  suf- 
ficient to  move  an  nnregenerate  mind  fi'om  sin  toward  true 
holiness. 

The  reason  assigned  for  this  want  of  power,  on  the  part  of 
the  law,  is,  that  "  it  is  weak  through  the  flesh."  That  the 
law  is  inefficacious,  does  not  arise  from  any  inherent  defect  in 
its  original  constitution.  The  law-  is  well  fitted  to  answer  the 
ends  for  which  it  was  designed — to  preserve  man  in  a  state  of 
innocence,  and  to  lead  him,  through  progressive  degrees  of 
excellence,  to  moral  perfection.  The  event  proved  that  the 
law  did  not  make  transgression  impossible  ;  but  its  precepts 
and  sanctions  were  admirably  fitted  to  keep  man  good  and 
make  him  better.  How,  then,  has  law  lost  its  power  ?  It 
has  become  weak  through  the  flesh.  It  has  become  inefficient 
througii  the  depravity  of  human  nature.  How  it  has  become 
so  is  easily  understood.  It  shows  fallen  man  what  is  sin  and 
what  is  duty ;  but  then  he  loves  sin  and  hates  duty ;  and  mere 
command,  however  explicit  and  authoritative,  cannot  change 
inclination.  The  very  circumstance  of  an  action,  to  which  I 
am  inclined,  being  forbidden,  inflames  the  desire  of  committing 
it.  The  law  condemns  and  curses  the  sinner  for  his  trans- 
gression. Now,  what  is  the  natural  effect  of  this  on  an  nn- 
regenerate person  ?  Informing  him  of  his  doom,  but  giving 
him  no  reason  to  hope  that  he  can  escape  that  doom,  it  may 
irritate  him  to  madness,  it  may  sink  him  in  despair,  but  it  can 
do  nothing  in  the  way  of  making  him  holy.  The  radical 
principle  of  holiness — love  to  God,  cannot  be  excited  by  law 
in  an  nnregenerate  heart,  hoAvever  much  it  may  be  cherished 
by  it  in  a  regenerate  one.  On  the  contrary,  the  strictness  of 
its  pi'ecepts,  and  the  severity  of  its  penalty,  exasperate  the 


192  DOCTRINAL.  [PAKT  II. 

sinner's  resentment  against  the  Lawgiver,  who  thwarts  his 
strongest  inchnations,  and  consigns  him  for  yielding  to  them 
to  hopeless  misery.  The  sun,  wliich,  in  the  temperate  regions 
of  the  earth,  diffuses  a  comfortable  warmth  and  a  vegetative 
influence,  burns  up  under  the  equator  the  fruits  of  the  earth 
and  generates  disease  :  thus  the  law,  though  remaining  un- 
changed, is  to  innocent  man  fruitful  in  producing  holiness, 
but  to  depraved  man  productive  only  of  sin  and  misery.  Or, 
to  illustrate  the  subject  by  a  figure  still  more  appropriate  :  the 
laws  of  this  country  may  have  power  to  restrain  from  crime 
those  who  have  a  principle  of  honesty  or  of  honour,  or  who, 
though  destitute  of  such  principles,  have  yet  property  or 
character  to  lose ;  but  they  may  fail  to  influence  a  man  who 
is  equally  destitute  of  principle,  property,  and  reputation — 
who  has  already  incurred  their  severest  penalty,  and  has 
nothing  to  expect  from  them  but  an  ignominious  death. 
What  power,  but  to  torment  and  destroy,  have  the  laws  of 
this  country  over  the  miserable,  condemned  murderer,  who, 
without  a  ray  of  hope,  is  in  his  dungeon  waiting  for  the  hour 
of  his  execution  1 

But  "  what  the  law  could  not  do,"  God  has  accomplished. 
He  has  "condemned  sin  in  the  flesh;"  and  He  has  done  so 
by  "  sending  His  own  Son  in  the  likeness  of  sinful  flesh,  and 
for  sin."  In  other  words.  He  has  done  it  by  that  sacrifice  of 
His  incarnate  Son,  which  forms  the  basis  of  the  Divine  method 
of  justification  :  that  propitiation,  in  which  His  righteousness 
is  declared,  that  He  is  "  the  just  God  and  the  Saviour" — 
"  Just,  and  the  justifier  of  him  that  believeth  in  Jesus."  ^  The 
statement  here  is  substantially  the  same  as  that  made  already 
by  the  apostle — that  "  our  old  man  was  crucified  with  Christ, 
that  the  body  of  sin  might  be  destroyed,  that  we  should  not 
serve  sin."^  That  which  was  completed  on  the  cross  laid  a 
sure  foundation  for  the  complete  deliverance  from  sin  of  all 
who,  ]>y  faith,  are  united  to  Him  avIio  hung  there  a  victim  for 
sin,  "the  Just  in  the  room  of  the  unjust." 

*  Rom.  iii.  25,  2G.  '  Rom.  vi.  6. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  193 

Of  all  the  works  of  God,  both  in  the  natural  and  the  moral 
world,  it  may  l^e  said,  "  His  ways  are  not  our  ways,  His 
thoughts  are  not  our  thoughts."  The  means  which  He  em- 
ploys to  gain  His  ends  are  always  the  best  possible ;  but  they 
are  often  such  as  it  never  could  have  "  entered  into  the  mind 
of  man  to  conceive."  Had  man  been  called  on  to  conjecture 
what  method  God  was  likely  to  adopt  to  gain  the  gi'eat  end 
referred  to  in  the  text,  it  is  difficult  to  say  what  opinion  he 
would  have  formed ;  but  certainly  the  truth  would  never  have 
occurred  to  his  mind — the  apparently  most  presumptuous 
thought  never  could  have  arisen,  that  this  object  was  to  be 
gained  by  the  mission,  incarnation,  and  vicarious  sacrifice  of 
God's  "  only  begotten  Son."  Yet  thus  "  it  became  Him,  for 
whom  are  all  things,  and  through  whom  are  all  things,"  to 
"  condemn  sin  in  the  flesh." 

By  Divine  appointment,  the  second  person  of  the  sacred 
Trinity,  assumed  human  nature,  and  in  that  nature  presented 
Himself  as  a  sin-offering  to  expiate  human  transgression. 
When  God  is  said  to  have  sent  His  Son  "  in  the  likeness  of  sin- 
ful flesh,"  the  meaning  is — that  the  Son,  by  the  appointment  of 
the  Father,  assumed  human  nature  free  from  sin,  but  labom'ing 
under  those  infirmities,  not  moral,  which  are  the  effects  of  sin 
— liability  to  suffering  and  death.  When  it  is  said  He  sent 
Him  "  for  sin,"  the  meaning  is — He  sent  Him  to  be  a  sacrifice 
for  sin.  The  phrase  translated  "  for  sin" '  is  often  used,  in  the 
Greek  translation  of  the  Old  Testament  Scriptures,  as  equiva- 
lent to  a  sin-offering ;  ^  and  it  occurs  in  this  sense  also  in  the 
Epistle  to  the  Hebrews  :  "  In  bumt-offerings  and  sacrifices 
for  sin  Thou  hast  had  no  pleasure."^  The  phrases  in  the 
original  are  the  same.  In  the  last  passage,  in  order  to  make 
sense  in  English,  it  is  necessary  to  supply  the  word  '  sacri- 
fices;' and  it  would  have  contributed  much  to  the  perspicuity 
of  the  passage  before  us,  had  the  same  mode  of  translation 
been   adopted — "  God   sending  His   Son   in   the  likeness  of 

*  TTsoi  'Ji^uxpriuc.  ^  Lev.  iv.  3  ;  Numb.  viii.  8  ;  Psalm  xxxix. 

(Ixx.)  G.  ^  Ileb.  X.  6,  8,  18. 

N" 


194  DOCTRINAL.  [PART  11. 

sinful  flesh,  and  a  sacrifice  for  sin,  condemned  sin  in  the 
flesh." 

By  the  Son  of  God  being  a  sacrifice  for  sin,  is  to  be  under- 
stood His  doing  and  suffering  what,  in  the  estimation  of  the 
Supreme  Legislator,  was  necessary  and  sufficient  to  expiate  the 
sins  of  men — to  lay  a  foundation  for  the  removal  of  tlie  sen- 
tence of  condemnation,  and  the  restoration  of  man  to  the  Divine 
favour,  and  all  its  blissful  consequences.  For  this  purpose, 
it  behoved  Him  to  take  the  place  of  fallen  man,  assume  his 
responsibilities,  do  what  he  was  bound  to  do,  and  suffer  what 
he  deserved  to  suflfer.  Now,  this  was  what  the  incarnate  Son 
of  God  actually  did.  As  "  the  Lamb  of  God,"  He  "  bare," 
and  bare  away,  "  the  sin  of  the  world."  "  He  bare  our  sins 
in  His  own  body  on  the  tree."  "  He  died  for  our  sins." 
"  He  suflFered  for  sins,  the  Just  in  the  room  of  the  unjust." 
"  He  gave  Himself  for  us,  an  offering  and  a  sacrifice  for  a 
sweet-smelling  savour  to  God."  "  His  blood  cleanses  from 
all  sin ;"  and  "  Li  Him  we  have  redemption  through  that 
blood,  even  the  forgiveness  of  sins."  ^ 

That  the  vicarious  obedience,  suffering,  and  death  of  the 
incarnate  Son,  are  the  effectual  means  of  man's  deliverance 
from  the  depraving  influence  of  sin,  is  the  doctrine  of  the 
passage  before  us  ;  and  not  of  this  passage  only,  but  of  many 
other  passages  of  Scripture.  Take  the  following  as  examples : 
"  For  their  sakes  I  sanctify  Myself" — i.e.y  devote  !Myself  as  a 
sacrifice  for  sin,  "  that  they  also  may  be  sanctified  through 
the  truth."  "  Our  old  man  is  crucified  M'ith  Christ."  "  He 
gave  Himself  for  us,  that  He  might  redeem  us  from  all  ini- 
quity, and  purify  unto  Himself  a  peculiar  people,  zealous  of 
good  works."  "  Forasmuch  as  ye  know  that  ye  were  not 
redeemed  from  your  vain  conversation,  received  by  tradition 
from  your  fathers,  by  such  corruptible  things  as  silver  and 
gold,  but  by  blood,  precious  blood,  the  blood  of  Christ,  as  of 
a  lamb  without  blemish  and  without  spot."     "  Who  Himself 

1  John  i.  20;  1  Cor.  xv.  3 ;  1  Pot.  ii.  2-1,  iii.  IS  ;  Epli.  v.  2  ;   1  John 
i.  7  ;  Kph   i.  7. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  195 

bare  onr  sins  in  His  own  body  on,"  or  '  to,'  "  the  tree,  that 
we,  being  dead  to  sin,  should  live  to  righteousness."  They 
who  are  without  blame  before  the  throne  of  God,  came  there 
in  consequence  of  their  having  "  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb."  ^ 

How  this  sacrifice  of  the  incarnate  Son  of  God  effected  this 
purpose,  is  to  a  certain  degree  explained  to  us  in  the  holy 
Scriptures.  That  sacrifice  is  represented  as  the  payment  of 
the  penalty  of  sin  in  the  room  of  those  who  are  saved  by  it, 
and  of  course  laid  a  foundation  for  the  removal  of  the  curse 
from  them.  "  Christ  has  redeemed  us  from  the  curse,  having 
been  made  a  curse  for  us."^  It  was  such  a  manifestation  of 
the  righteousness  of  God,  and  the  evil  of  sin,  as  that,  on  its 
ground,  God  appeared  just  in  justifying  the  ungodly. 

Till  that  curse  is  removed,  as  we  have  seen,  there  can  be 
no  holiness  in  man,  for  the  Divine  influence  necessary  to 
produce  holiness  cannot,  in  consistency  with  the  Divine 
righteousness,  find  its  way  into  his  heart.  On  the  other 
hand,  God  cannot,  in  consistency  with  His  character  as  the 
Father  of  those  who  are  united  to  Christ  by  believing — and 
thus  interested  in  the  saving  effects  of  the  atonement — allow 
them  to  remain  the  slaves  of  sin. 

Moreover,  it  is  as  a  reward  of  His  self-sacrificing  service 
in  the  cause  of  God's  glory  and  man's  salvation,  that  the 
Son  of  God  is  put  in  possession  of  all  power  to  destroy  the 
works  of  the  devil  in  the  hearts  of  those  who  are  united  to 
Him, 

Still  further,  by  the  atonement,  a  channel  is  opened  into 
the  hearts  of  all  believers  for  the  sanctifying  influence  of  the 
transforming  Spirit.  "  Christ  hath  redeemed  us  fi-om  the 
curse  of  the  law,  by  becoming  a  curse  in  our  room,"  not  only 
"  that  the  blessing  of  Abraham" — a  full  and  free  justification, 
"  might  come  on  us,"  but  that  we  may  "  receive  the  promised 
Spirit  by  faith." '^     It  has   thus  become  an  act  of  faitliful- 

»  John  xvii.  19  ;  Rom.  vi.  6  ;  Tit.  ii.  11,  14  ;  1  Pet.  ii.  24;  Rev.  vii.  15. 
2  Gal.  iii.  13.  ^  Gal.  iii.  14. 


19G  DOCTRINAL.  [PART  II. 

ness  and  justice,  on  the  part  of  the  God  of  peace,  not  only, 
in  the  exercise  of  His  grace,  to  forgive  us  oiu"  sins,  but 
also,  by  the  influence  of  His  Spirit,  to  "  cleanse  us  from  all 
unrighteousness;"^  and  it  is  in  virtue  of  His  sacrifice  that 
Jesus,  "  exalted  a  Prince  a]id  a  Saviour,  gives  repentance," 
and  "  sheds  forth  abundantly"  the  renewing,  sanctifying,  Spirit 
on  men.^ 

Finally,  the  truth  with  regard  to  this  vicarious  sacrifice 
for  sin —  stated  in  a  plain,  well-accredited  Divine  revelation, 
is — in  the  hand  of  the  Divine  Spirit,  the  great  instrument 
for  destroying  the  power  of  sin  in  the  hearts  of  men — 
furnishing,  as  it  does,  the  most  impressive  displays  of  the 
beauty  and  excellence,  of  holiness,  and  the  hatefulness  and 
malignity  of  sin,  the  most  pow^erful  dissuasives  from  sin,  and 
the  most  powerful  motives  to  duty.  It  is  thus  that  God 
"  condemns  sin  in  the  flesh,  which  the  law  could  not  do,  be- 
cause it  w^as  w^eak  through  the  flesh."  It  is  thus  that  the 
grace  of  God  delivers  fi-om  the  body  of  death,  from  which  the 
law  could  not  deliver.  It  is  thus  that  "  faith  does  not  make 
void,  but  establishes  the  law" — getting  for  the  law  what  the 
law  never  could  have  got  for  itself,  full  satisfaction  for  its 
violation,  in  the  sacrifice  of  the  incarnate  Son,  and  genuine, 
cheerfiil,  ultimately  perfect  conformity  to  its  spirit  and  in- 
junctions, in  the  character  and  conduct  of  those  who  are  by 
faith  united  to  Him,  and  made  partakers  of  the  sanctifying,  as 
well  as  atoning,  efficacy  of  His  sacrifice — the  righteousness 
of  the  law  being  fulfilled  in  them  "  Avho  walk  not  after  the 
flesh,  but  after  the  Spirit." 

This  was  at  once  the  olyect  and  effect  of  the  condemning 
of  sin  in  the  flesh,  by  the  sacrifice  of  the  incarnate  Son  of  God. 
God  thus  condemned  sin  in  the  flesh,  in  order  that  the  righte- 
ousness of  the  law  mio-ht  be — and  so  that  the  righteousness  of 
the  law  actually  is,  and  shall  be — fulfilled  in  us,  who  being 
justified  by  belie\  ing,  "  walk  not  after  the  flesh,  but  after  the 
Spint."     "  The  righteousness  of  the  law"^  here,  is  the  righte- 

*  1  Johu  i.  y.  '  Acts  ii.  33;  v.  31.  ^  liKuluf/.x. 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  197 

ous  requisition  of  the  law — love  to  God,  love  to  man,  holiness 
of  heart  and  life ;  and  by  that  righteousness  beincr  fulfilled  in 
us — i.e.,  in  us  believers — in  us  who  are  Interested  in  the 
Divine  method  of  justification,  I  understand  that  complete 
conformity  to  this  righteous  requisition,  which  will  ultimately, 
through  the  condemnation  of  sin  by  the  Saviour's  sacrifice, 
be  produced  in  every  believer.  From  the  moment  in  which 
he  becomes  interested  in  the  Divine  method  of  justification, 
the  sanctifying  influence  of  the  atonement  begins  to  operate 
on  him,  and  it  will  continue  to  o]>erate  on  liim  till  it  has  com- 
pletely destroyed  the  influence  of  sin,  and  made  him  all  that 
the  holy  law  requires  liim  to  be — "  sanctified  wholly,  in  the 
whole  man,  soul,  body,  and  spirit" — cleansed  "fi'om  all  filthi- 
ness  of  the  flesh  and  of  the  sj)irit,"  and  having  holiness  per- 
fected in  the  fear  and  love  of  God. 

Some  very  good  interpreters,  understand  by  the  phrase  "  the 
righteousness  of  the  law,"  all  the  preceptive  and  sanctionary 
demands  of  the  law,  which  were  fully  met  by  our  Lord  in 
His  obedience  unto  the  death,  and  which,  as  He  stood  in  our 
place,  may  be  considered  as  fidfilled  in  us,  as  represented  in 
Him.  But  this  interpretation  is  objectionable,  not  only  because 
it  gives  a  very  unnatural  meaning  to  the  words,  but  because 
it  seems  quite  foreign  to  the  design  of  the  apostle  in  the  whole 
section,  which  is  to  show  that  the  grace  of  God,  by  the 
sacrifice  of  Christ,  has  secured  that  holiness  in  man,  which 
the  law  could  not  secm'e. 

The  concluding  w^ords,  "  wdio  walk  not  after  the  flesh,  but 
after  the  Spirit,"  are  appended,  though  not  necessary  to  com- 
plete the  sentence,  to  mark  who  the  individuals  are  that 
really  enjoy  the  sanctifying  influence  of  the  Divine  method  of 
justification,  and  thus  to  introduce  the  subject  of  the  next 
sub-section  of  the  epistle — '  That,  as  justification  is  necessary 
to,  and  secures  sanctification,  so  sanctification  is  the  only 
satisfactory  evidence  of  justification.'  As  a  man  must  be  jus- 
tified in  order  to  be  sanctified— as,  if  a  man  be  justified,  he 
certainly  shall  be  sanctified — so  a  man  must  be  sanctified  in 
order  to  prove  that  he  is  justified.     Justification  is  necessaiy 


198  DOCTRINAL.  [I'AKT  II. 

to  the  existence  of  sanctification ;  sanctification  is  equally 
necessary  to  the  evidence  of  justification.  It  is  quite  accord- 
ing to  the  apostle's  custom  to  introduce,  in  the  concluding 
clause  of  a  paragraph,  what  is  to  be  the  subject  of  the  succeed- 
ing one.  We  have  instances  of  this  in  chap.  v.  12,  and  in 
chap.  vi.  14. 

The  remarks  which  we  have  been  led  to  make  on  this  sec- 
tion of  the  Epistle  to  the  Romans,  must,  if  understood,  clear 
those  doctrines,  which  are  generally  termed  evangelical,  from 
the  imputation  that  sometimes,  through  malignity — more 
frequently,  we  should  hope,  through  ignorance — has  been  cast 
on  them  as  unfavourable  to  the  interests  of  holiness. 

It  must  also  be  obvious,  to  every  considerate  reader,  that 
these  doctrines  are  by  no  means,  as  they  have  often  been 
represented,  mere  speculative  opinions — points  on  which  it 
matters  not  much  what  sentiments  we  entertain,  being  re- 
motely, if  at  all,  connected  with  human  duty  or  happiness. 
On  the  contrary,  it  must  appear,  that  they  enter  into  the  very 
essence  of  the  Christian  religion,  and  that,  if  that  rehgion  be 
true,  the  person  who  does  not  know  and  believe  them  cannot 
be  wise,  good,  or  happy.  God  forbid  that  we  should  account 
none  Christians  who  do  not  agree  exactly  with  us  in  our 
mode  of  expressing  ourselves  on  this  important  subject — the 
ground  of  justification,  the  soTirce  and  means  of  sanctification ; 
but  we  hesitate  not  to  say,  that  hope,  placed  any  where  but 
on  the  grace  of  God,  through  the  redemption  that  is  in  Christ 
Jesus,  will  assuredly  make  men  ashamed ;  and  that,  when 
men  attempt  to  cultivate  virtue,  without  reference  to  the  ex- 
piatory sacrifice,  the  justifying  righteousness,  and  the  trans- 
forming Spirit  of  Jesvis  Christ,  "-in  the  day  they  may  make  their 
plant  to  grow,  and  in  the  morning  make  their  seed  to  flourish, 
but  the  harvest  shall  be  a  heap  in  the  day  of  grief  and  of 
(les})erate  sorrow."^  Or,  to  change  the  figure,  they  who  see 
to  liglit  the  fire  of  holy  affection  any  where  but  at  the  altar 
on  which  was  offered  the  great  sacrifice,  may  "  compass  them- 

'  Isa.  xvii.  11. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  199 

selves  about  with,  sparks,  and  walk  in  the  light  of  their  own 
fire ;  but  this  shall  they  have  of  the  hand  of  the  Lord,  they 
shall  He  down  in  sorrow."^ 

Let  those  who  are  still  the  slaves  of  sin  reflect  on  the  misery 
and  danger  of  their  situation.  Let  them  beware  of  continu- 
ing in  carnal  security,  and  beware  also  of  seeking  deliverance 
except  in  the  way  in  which  God  has  promised  to  bestow  it. 
True  holiness  is  to  be  found  only  in  Christ.  Li  the  Gospel 
He  is  set  forth  as  a  projHtiation  in  His  blood,  which  cleanseth 
from  all  sin.  The  most  guilty  and  depraved  is  made  wel- 
come, in  the  faith  of  the  truth,  to  rely  on  this  atonement,  and 
relying  on  the  atonement,  he  will  find  redemption  from  all  his 
iniquities — he  will  be  "  washed  and  sanctified,"  as  w^ell  as 
"justified  in  the  name  of  oiu*  Lord  Jesus,  and  by  the  Spirit 
of  oui'  God." 

And  let  those  who,  by  the  grace  of  God,  through  the  influ- 
ence of  the  great  atonement,  have  obtained  a  partial  deHver- 
ance  from  the  power  of  sin,  look  for  the  perfection  of  the 
great  work  fi*om  the  same  cause,  and  through  the  same  means 
by  which  it  was  begun,  "  For  all  things  are  of  God  by  Jesus 
Christ.""  Let  them  seek,  with  ever-increasing  earnestness, 
renewed,  enlarged,  supplies  of  Divine  influence,  as  the  gift 
of  God  communicated  to  men,  through  the  sacrifice  and  in- 
tercession of  His  Son.  Never  let  them  forget  that  they  owe 
their  sanctification,  as  well  as  their  justification — their  new 
character,  as  well  as  their  new  state — to  God's  sending  His 
Son,  in  the  likeness  of  sinful  flesh,  a  sacrifice  for  sin ;  and 
that  "  of  God  are  they  in  Christ  Jesus  (who  of  God  is  made 
unto  them  wisdom),  righteousness,  sanctification,  redemption," 
— justified,  sanctified,  and  redeemed,  "  That  no  flesh  should 
glory  in  God's  presence,"  but  that,  according  as  it  is  written, 
"  He  that  glorieth,  let  him  glory  in  the  Lord."^  Yes,  to  Him 
who  spared  not  His  Son,  but  deli\'ered  Him  up  for  us  all,  and 
to  Him  that  loved  us  and  washed  us  from  our  sins  in  His  own 
blood,  and  hath  made  us  kings  and  priests  to  God,  even  His 

1  Isa.  1.  11.  2  2  Cor.  V.  IS.  ^  1  Cor.  i.  30,  31. 


200  DOCTRINAL.  [PART  II. 

Father — to  Him  that  sitteth  on  the  throne,  and  to  the  Lamb, 
ascribed  be  all  the  glory  ^ — equal  and  undivided,  by  the  Church 
on  earth  and  the  Church  in  heaven,  for  ever,  and  ever — world 
without  end — Amen. 

B.  Sanctificatioti  is  the  Evidence  of  Justijication. 

Chapteu  vni.  5-17. — "  For  they  that  are  after  the  flesh  do  mind  the 
things  of  the  flesh ;  but  they  that  are  after  the  Spirit  the  things  of  the 
Spirit.  For  to  be  carnally  minded  is  death ;  but  to  be  spiritually  minded 
is  life  and  peace.  Because  the  carnal  mind  is  enmity  against  God ;  for 
it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be.  So  then  they 
that  are  in  the  flesh  cannot  please  God.  But  ye  are  not  in  the  flesh,  but 
in  the  Spirit,  if  so  be  that  the  Spirit  of  God  dwell  in  you.  Now,  if  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  His.  And  if  Christ  be  in 
you,  the  body  is  dead  because  of  sin;  but  the  Spirit  is  life  because  of 
righteousness.  But  if  the  Spirit  of  Ilim  that  raised  up  Jesus  from  the 
dead  dwell  in  you,  He  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  His  Spirit  that  dwelleth  in  you.  There- 
fore, brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh. 
For  if  ye  live  after  the  flesh,  ye  shall  die ;  but  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live.  For  as  many  as  are  led 
by  the  Spirit  of  God,  they  are  the  sons  of  God.  For  ye  have  not  received 
the  spirit  of  bondage  again  to  fear ;  but  ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father.  The  Spirit  itself  beareth  wit- 
ness with  our  spirit,  that  we  are  the  children  of  God:  and  if  children,  then 
heirs;  heirs  of  God,  and  joint  heirs  with  Christ." 

The  subject  of  that  division  of  the  doctrinal  part  of  the 
epistle,  in  the  exposition  of  which  we  are  engaged,  is  substan- 
tially this  proposition,  "The  righteousness  of  God" — i.e.,  the 
Divine  method  of  justification,  originating  entirely  in  the  free 
grace  of  God,  based  entirely  on  the  atonement  of  Christ,  and 
suspended,  as  to  the  communication  of  its  blessings,  not  on 
working  but  on  believing — so  far  from  having  a  sinister  influ- 
ence on  the  interests  of  true  holiness,  is  the  only  means  by 
which  true  holiness  can  be  produced,  ])romoted,  and  perfected, 
in  human  nature.  Tliis  embraces  the  whole  important  topic 
of  the  connection  between  justification  and  sanctification.   The 

1  Rev.  i.  5.  6. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  201 

apostle  takes  up  the  subject  under  two  heads.  First,  Justifi- 
cation is  necessary  to,  and  secures  sanctification  ;  and  Second, 
Sanctification  is  the  evidence  of  being  justified.  An  unjustified 
man  cannot  be  holy — an  unsanctified  man  is  not  justified.  The 
first  of  these  heads  of  argument  occupies  the  apostle  from  the 
beginning  of  the  sixth  chapter  to  the  4th  verse  of  the  eighth. 
The  discussion  of  the  second  begins  at  the  5tli  verse,  and 
ends,  I  rather  think,  in  the  middle  of  the  1 7th  verse  of  that 
chapter. 

The  apostle  makes  the  transition,  according  to  a  custom 
common  with  him,  in  the  end  of  the  sentence  which  concludes 
the  illustration  of  the  first  point.  The  Divine  method  of 
justification  secures  holiness,  for  it,  and  it  alone  secures  for 
fallen  man  that  which  is  at  once  necessary  and  sufiicient 
to  make  him  holy — a  state  of  acceptance  with  God,  and  a 
predominant  sanctifying  influence.  "  There  is  no  condemna- 
tion to  them  who  are  in  Christ  Jesus,"  and  "  The  Spirit  of 
life  in  Christ  Jesus  makes  them  fi'ee  from  the  law  of  sin  and 
death ;"  and  this  is  the  character  of  those  who  are  thus  inte- 
rested in  "  the  righteousness  of  God  " — "  They  walk  not  after 
the  flesh,  but  after  the  Spirit."  ^  These,  and  these  only,  are  the 
justified  ones.  These,  and  these  only,  are  the  objects  of  the 
Divine  favour ;  and  for  any  other  man  to  suppose  that  he  is  a 
justified  person,  would  be  fearful  presumption,  fatal  delusion. 

The  course  of  the  apostle's  thought  seems  to  be  this.  They 
who  are  in  the  flesh  cannot  be  pleasing  to  God ;  they  who 
are  in  the  Spirit  cannot  but  be  pleasing  to  Him.  The  un- 
sanctified must  be  and  are  unjustified ;  the  sanctified  are  and 
must  be  justified.  With  the  illustration  of  these  points  he 
mixes  up,  according  to  his  manner,  practical  remark  and  ex- 
hortation. To  imderstand  the  paragraph  aright,  it  is  of  im- 
portance to  remark  that  it  is  throughout  antithetic,  though  in 
a  number  of  cases  only  one  side  of  the  antithesis  is  expressed. 
This  is  a  characteristic  of  the  apostle's  writings,  and,  if  the 
interpreter  keep  it  not  steadily  in  view,  he  will  often  do  the 

1  Ver.  4 


202  DOCTRINAL.  [PART  II. 

inspired  writer  injustice,  by  giving  an  imperfect  view  of  his 
meaning. 

"  To  walk  after  the  flesh,"  is  to  exert  the  various  activities 
of  our  natiu-e,  under  the  influence  of  that  frame  of  thought 
and  feehng  which  is  natiu'al  to  fallen  man,  till  he  be  bom 
again.  "  To  walk  after  the  Spirit,"  is  to  exert  the  various 
activities  of  our  nature  under  the  influence  of  the  frame  of 
thought  and  feeling  wdiicli  is  produced  by  the  Holy  Spirit 
through  the  belief  of  the  truth.  All  interested  in  the  righteous- 
ness of  God,  habitually  do  not  act  in  the  first  way,  habitually 
do  act  in  the  second. 

Now,  says  the  apostle,  "  They  that  are  after  the  flesh  do 
mind  the  things  of  the  flesh,  and  they  that  are  after  the  Spirit 
the  things  of  the  Spirit."  ^  They  who  are  "  in  the  flesli,"  or 
"  after  the  flesh,"  are  the  same  persons  as  they  who  "  Avalk 
after  the  flesh ;"  and  they  who  are  "  after  the  Spirit,"  the 
same  as  those  who  "  walk  after  the  Spirit."  The  dift'erence 
is,  the  flesh  and  Spirit  are  represented,  in  the  first  case,  as 
abiding  actuating  principles ;  and,  in  the  second,  as  embodied 
and  exemplified  in  actvial  disposition  and  behaviour.  The 
two  together  complete  each  of  the  two  opposite  characters — 
the  carnal  and  the  spiritual. 

The  carnal  man  "  minds  the  things  of  the  flesh."  "  The 
things  of  the  flesli,"  are  such  objects  of  thought  and  choice 
and  pursuit  and  enjoyment,  as  are  suited  to  the  faculties  and 
affections  of  human  nature  in  its  fallen  and  unchanged  state. 
To  "  mind"  these  things,  is  to  make  them  the  principal  sub- 
jects of  thought — the  principal  objects  of  affection.  The 
apostle's  declaration  then  is,  carnal  men  prove  themselves  to 
be  what  they  are,  by  making  things  suited  to  their  unrenewed 
nature  the  great  subjects  of  thought  and  objects  of  affection. 
In  many  cases,  the  bias  of  the  corrupted  mind  leads  the  indi- 
A  idual  to  think  nuich  of,  and  to  delight  in  the  grosser  works 
of  the  flesh,  enumerated  by  tlie  iipostie  in  the  Epistle  to  the 
Galatians;"  but,  in  many  other  cases,  there  is,  owing  to  a 

1  Ver.  5.  -  Chap.  v.  19-21. 


SECT.  II.]    THE  DIVINE  METUOD  OF  JUSTIFICATION.  203 

variety  of  causes,  a  strict  abstinence  from  these,  yet  still  the 
mind  is  employed  entirely  about  present  and  sensible  things, 
and  the  heart  is  supremely  placed  on  present  and  sensible 
objects.  The  most  morally  accomplished  worldling  is  at  heart 
as  thoroughly  carnal  as  the  most  reckless  profligate.  The  flesh 
may  often  be  refined  and  purified  while  it  remains  flesh  still ; 
the  best  of  those  who  are  "  of  the  flesh"  still  mind  exclusively 
earthly  things. 

"  The  things  of  the  Spirit."  By  the  Spirit  must  be  under- 
stood either  the  Holy  Spirit,  or  perhaps,  rather,  that  new  firame 
of  thought  and  feeling  produced  by  His  operation ;  for  "  That 
which  is  born  of  the  Spirit  is  spirit;"^  and,  according  as  you 
understand  this  term,  you  must  understand,  by  "  the  things  of 
the  Spirit,"  either  such  things  as  the  Spirit  reveals  and  enjoins, 
or  such  things  as  are  agreeable  to  that  new  nature  of  which 
the  Spirit  is  the  author — the  realities  of  religion  and  eternity, 
"  things  unseen  and  eternal."  They  who  arc  "  after  the 
Spirit  7mncV^  these  things.  They  are  the  principal  subjects 
of  their  thoughts,  the  principal  objects  of  their  affections. 
They  who  are  spii'itual  arc  "  delivered  from  the  present  evil 
world,"  and  brought  under  "  the  power  of  the  world  that  is  to 
come."  They  "  seek  the  things  that  are  above,  where  Christ 
sits  at  God's  right  hand."  They  "  mind,"  "  set  their  affections 
on  things  that  are  above,  and  not  on  things  on  the  earth."  ^ 
They  look  at  every  thing  in  its  relation  to  God  and  eternity. 
They  think  on  the  things  which  are  "  true,  and  honest,  and 
just,  and  pure,  and  lovely,  and  virtuous,  and  of  good  report." 
They  do  not  indeed  mind  the  things  of  the  Spirit  with  that 
intensity  and  perseverance  with  which  they  ought ;  but  still 
the  habitual  tenor  of  their  sentiments  and  affections  is  spiritual, 
and  the  "cleaving  of  their  souls  to  the  dust"^  is  the  subject 
of  sincere  and  deep  regi'et  to  them.  Their  treasure  is  in 
heaven,  and  their  heart  is  there  also. 

The  apostle  proceeds  to  use  this  remark  for  the  j^urposc  of 
showing  that  the  unsanctified  man  is  not  a  justified  man,  and 

1  John  iii.  6.  '  Col.  ill.  1,  2.  s  Psal.  cxix.  25. 


204  DOCTRINAL.  [PART  II. 

that  the  sanctified  man  undoubtedly  is  so.  "For  to  be 
carnally  minded  is  death,  but  to  be  spiritually  minded  is 
life  and  peace." ^  "For"  marks  what  follows  as  illustrative  of 
what  he  has  just  said.  The  being  carnally  minded,  in 
verse  G,  or  the  carnal  mind,  in  verse  7,  which  are  two  versions 
of  the  same  word,  is  just  the  same  thing  as  the  minding  of  the 
things  of  the  flesh.  This  is  death.  He  who  is  characterized 
by  it  is  in  a  state  of  "  death  " — a  state  of  insensibility  and  in- 
activity as  to  the  highest  objects  of  his  nature,  and  a  state  of 
misery.  A  rational,  immortal  being,  employing  his  powers 
and  seeking  happiness  entirely  in  things  seen  and  temporal, 
cannot  be  happy,  in  the  true  sense  of  the  word.  The  carnal 
mind  indicates  spiritual  death,  and  produces  unhajipiness  here, 
and  leads  to  eternal  death,  to  hopeless  misery  hereafter. 

On  the  other  hand,  the  spiritual  mind  is  "  life  and  peace." 
The  man  who  is  characterized  by  it  is  alive  and  active  in 
reference  to  God  and  eternity,  and  the  very  com'se  of  thought, 
and  feeling,  and  conduct  Avhich  is  connected  with  it,  gives  in- 
ward satisfaction,  true  happiness,  "  Life  and  peace  in  conjunc- 
tion," as  Howe  beautifully  says,  "  not  raging  life,  not  stupid 
peace,  but  a  placid,  peaceful  life,  and  a  vital,  vigorous  rest  and 
peace.  It  is  not  the  life  of  a  fury,  nor  the  peace  of  a  stone — 
it  is  life  that  hath  peace  in  it,  and  peace  that  hath  life  in  it." 

It  is  a  natural  inference  then,  that  the  carnally-minded 
man  is  not  a  justified  man;  for,  as  we  have  seen,  the  justified 
man  lives  with  Christ  to  God,  and,  instead  of  the  misery  of 
which  death  is  the  expression,  he  has  peace  with  God,  and 
rejoices  in  hope  —  rejoices  in  God,^  and  the  spiritually- 
minded,  identifies  himself  with  the  justified,  man,  by  that  life 
and  peace  which  grow  out  of  "  the  mind  of  the  Spirit."  But 
the  apostle  does  not  leave  us  to  infer  this  conclusion,  he  draws 
it  himself  in  the  words  that  follow^ — "  Because  the  carnal  mind 
is  enmity  against  God,  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be."-^ 

"The  minding  of  the  flesh" ^   is  "enmity  against  God." 

'  Ver.  6.     -  Chap.  v.  1,  11;  vi.  8,  10.     ^  Ver.  7.     '  <Pp6vniA.oe.  t^c  occpKOi. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  205 

"  Enmity"  is  just  a  strong  expression  for  'hostile' — opposed  to. 
As  the  word  enmity  sometimes  signifies  hatefuhiess,  some  have 
supposed  that  the  apostle's  idea  is — '  the  carnal  mind,  the  mind 
of  the  flesh,  the  minding  of  the  flesh,  to  be  canial-minded — for 
all  these  are  the  same  thing — is  hateful  to  God:  and  how  can  it 
be  otherwise  ?  "  It  is  not  conformed  to  His  law,"  it  never  can 
be  confomied  to  it ;  so  that  it  is  plain  that  he  who  is  under  its 
influence,  cannot  be  the  object  of  the  Divine  complacency. 
He  cannot  be  a  justified  person.  He  must  be  in  condemna- 
tion. This  is  a  very  clear,  close  course  of  thought ;  but  the 
turn  of  the  expression  seems  to  require  us  to  follow  our 
translators'  rendering.  "  The  carnal  mind,"  or  "  the  minding 
of  the  flesh,"  is  enmity  —  that  is,  very  hostile  —  indicates 
enmity  in  the  heart  in  which  it  dwells.  The  minding  of 
the  flesh  is  directly  opposed  to  the  Divine  will,  which  is,  that 
man  should  seek  and  find  happiness,  not  in  the  flesh,  but  in 
the  Spirit. 

The  second  clause  of  the  7tli  verse  is  explicatory  of  the  first. 
How  can  it  but  be  hostile  to  God,  when  "  it  is  not  conformed  to 
the  law  of  God,  neither  indeed  can  be?"  The  law  is  just  the 
expressed  will  of  God.  The  minding  the  flesh  is  not  conformed 
to  that  expressed  will.  To  mind  the  flesh  is  to  worship  the  world 
and  its  god.  It  is  thus  directly  opposed  to  the  great  fmida- 
mental  principles  of  the  law.  "  The  Lord  our  God  is  one  Lord." 
"  Thou  shalt  have  no  other  gods  before  Me."  "  Thou  shalt 
worship  the  Lord  thy  God,  and  Him  only  shalt  thou  serve." 
And  thus  it  is  not  only  not  conformed,  but  not  conformable 
to  the  Divine  law.  "  How  can  snow  be  warmed  ?  By  making 
it  cease  to  be  snow,"  as  Augustine  well  says.  No  modification 
of  the  minding  of  the  flesh  can  be  reconciled  with  the  Divine 
law.  It  is  a  thino;  not  to  be  mended  but  destroved.  There  is  no 
possibility  of  man,  under  the  dominant  influence  of  the  carnal 
mind,  yielding  acceptable  obedience  to  God.  Well  then 
might  the  apostle  draw  the  conclusion — "  So  then  they  that 
are  in  the  flesh  cannot  please  God."^     By  "  in  the  flesh,"  the 

1  Ver.  8. 


20H  DOCTRINAL.  [PART  II. 

apostle  sometimes  signifies  nothing  more  than  to  be  "  in  the 
body,"  in  this  mortal  life,  as  when  he  says,  "  For  me  to  abide 
in  the  flesh  is  more  needful  for  you  "  ^ — "  Though  we  walk  in 
the  flesh,  we  do  not  war  after  the  flesh ;"  ^  but  here  it  plainly 
signifies  to  be  under  the  habitual  influence  of  our  unchanged 
nature.  While  they  continue  thus  in  the  flesh,  they  cannot 
be  the  objects  of  God's  approbation.  They  must  be  the  objects 
of  His  disapprobation.  It  is  plain  that  they  are  not  justified 
persons. 

The  other  side  of  the  antithesis  is  not  expressed,  but  the 
ellipsis  may  easily  be  supplied.  '  For  the  spiritual  mind,  the 
minding  of  the  Spirit,  is  not  hostile  to,  but  in  accordance  with 
God ;  for  it  is  subject  to  His  law,  and  it  cannot  be  otherwise. 
So  then,  they  that  are  in  the  Spirit,  must  please  God.'  The 
"minding  of  the  Spirit"  is  something  that  entirely  falls  in 
with  God's  designs,  and  therefore  must  be  well-pleasing  to 
Him.  It  is  in  entire  conformity  with  His  law,  requiring 
supreme  love  to  God;  and  in  the  measm'e  in  Avhich  any 
man  "  minds  the  things  of  the  Spirit,"  he  cannot  but  yield 
cheerful  obedience  to  the  Divine  law.  So  that  it  is  plain  that 
such  a  man  is  an  object  of  the  Di\nne  favourable  regard. 

In  the  words  that  follow,  the  apostle  applies  the  statements 
he  had  made  to  those  to  whom  he  was  wi'iting.  "  I>ut  ye  are 
not  in  the  flesh  but  in  the  Spirit,  if  so  be  that  the  Spirit  of 
Christ  dwell  in  you."^  To  be  "in  the  flesh"  is  to  be  under 
the  dominant  influence  of  the  flesh;  to  be  "  in  the  Spirit"  is  to 
be  under  the  dominant  influence  of  the  Spirit.  The  declara- 
tion seems  equivalent  to — 'Though  the  carnally-minded,  being 
spiritually  dead,  and  directly  opposed  to  the  Divine  will, 
cannot  lie  the  objects  of  the  Divine  complacency,  it  is  other- 
wise with  you  ;  ye  being  not  in  the  flesh  but  in  the  Sj)irit, 
are  spiritually  alive — in  a  state  of  peace,  and  objects  of  the 
Divine  complacent  regard.'  Their  possession  of  this  unfleshly, 
s])iritual  cliaracter,  is  attributed  to  the  Spirit  of  CJhrist  dwelling 
in  them.    It  is  so  with  you,  "  if  so  be  that  the  Spirit  of  Christ 

'  riiil.  i.  24.  -'  2  Cor.  x.  3.  3  Ver.  i). 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  207 

dwell  in  you."  "  The  Spirit  of  Christ "  is  the  Holy  Spirit,  who 
may  receive  this  appellation  for  various  reasons — His  essential 
relation  to  Christ  as  a  person  of  the  Godhead,  His  dwelling  in 
Christ  without  measure,  and  His  being  sent  by  Christ  as  Media- 
tor, It  is  likely  the  last  idea  which  the  apostle  expresses.  The 
Holy  Spirit  is  given  to  believers,  in  consequence  of  Christ's 
having  redeemed  men  from  the  cm'se  of  the  law,  having  be- 
come a  curse  for  them.^  The  use  of  the  particle  translated, 
"  if  so  be,"  ^  does  not  express  doubt.  Its  force  is  perhaps  as 
Justly  expressed  by  "  since,"  as  many  interpreters  have  done  ; 
at  any  rate,  it  is  not  more  than  equivalent  to  ^  if — as  I  doubt 
not,'  or  '  if  really.'  It  is  meant  to  express  the  important 
truth,  that  the  spiritual  character  can  be  formed  only  by 
the  permanent  influence  of  the  Holy  Spirit,  for  that  seems 
the  meaning  of  the  phrase — Avho  dwelleth  in  you. 

The  apostle  proceeds  to  say,  "  Now,"  or  "  But,  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  His."  ^  This  is  still 
the  same  general  truth :  it  is  the  sanctified  only  that  are  the 
justified.  If  any  man,  whatever  his  profession  may  be,  does 
not  make  it  evident  that  he  "  has  the  spirit  of  Christ,"  by  his 
being  not  in  the  flesh,  not  after  the  flesh,  walking  not  after  the 
flesh,  but  being  in  the  Spirit,  after  the  Spirit,  walking  after 
the  Spirit,  he  is  not  one  of  Christ's  peculiar  people — not  one 
of  those  who  have,  in  His  life  and  death,  that  union  with 
Him  which  is  implied  in  the  Divine  method  of  justification. 

"  And,"  or  rather  '  But,'  *  "  if  Christ  be  in  you,  the  body  is 
dead  because  of  sin  ;  but  the  Spirit  is  life  because  of  right- 
eousness." ^  "  But,"  or  '  and,'  "  if  the  Spirit  of  Him  that 
raised  up  Jesus  from  the  dead  dwell  in  you.  He  that  raised  up 
Christ  fi-om  the  dead  shall  also  quicken  your  mortal  bodies  by 
His  Spirit  that  dwelleth  in  you."  ^  These  words,  standing  in 
opposition  to  the  last  clause  of  the  9th  verse,  seem  equivalent 
to  a  declaration,  that  if  Christ  by  His  Spirit  really  dwelt  in 
them,  so  influencing  tliem  as  that  they  were  "  in  the  Spirit " 

1  Gal.  iii.  13.  14.  -  iiTrsp.  2  Thess.  i.  6.  "  Ver.  9. 

4  Zi.  5  Ver.  lU.  ^  Ver.  11. 


208  DOCTRIXAL.  [part  II. 

and  not  "  in  the  flesh,"  then  were  tliey  secure  of  all  the  bless- 
ings arising  from  being  in  Christ;  for  though  their  bodies  were 
mortal  and  must  die,  in  consequence  of  that  state  of  condemna- 
tion and  helplessness  into  which  the  sin  of  the  first  man 
brought  the  race,  yet  they  should  enjoy  even  now  the  blessings 
of  spiritual  life,  and  in  due  time,  their  mortal — their  dead 
bodies,  should  revive  and  become  immortal. 

The  words,  "  the  body  is  dead  because  of  sin,"  have  by  some 
been  referred  to  the  mortification  of  sin  ;  as  if  it  were — '  the 
body  is  dead  in  respect  of  sin ;'  and  others  have  interpreted 
them  as  equivalent  to,  'the  body  is  spiritually  dead' — as  synony- 
mous with — "  with  my  flesh  I  serve  the  law  of  sin."  But 
insurmountable  objections  lie  in  the  way  of  both  these  inter- 
pretations. 

"  If  Christ  be  in  you,"  is  plainly  the  same  thing  as 
'  if  ye  have  the  Spirit  of  Christ.'  But  "  to  be  in  Christ," 
and  "  to  have  Christ  in  us,"  though  uniformly  descriptive  of 
the  same  individuals,  dq  not  mean  the  same  thing.  The  first 
refers  to  relation,  the  second  to  character.  We  are  so  "  in 
Christ"  as  that  when  He  died  we  died,  when  He  lives  we  live. 
Christ  is  so  "  in  us  "  as  that,  by  His  Si)irit,  through  His  Word, 
He  so  transforms  us,  that  we  are  His  living  images.  His 
thoughts  and  feelings  become  ours.  We  think,  feel,  and  act 
like  Him.  The  first  is  the  cause  of  the  second.  It  is  because 
we  are  "  in  Him"  that  He  is  "  in  us." 

"  The  body  is  dead  because  of  sin  ;"  the  body  even  of  those 
who  are  in  Christ,  and  in  whom  Christ  is,  must  die  because 
of  sin — the  state  of  sin — condemnation  induced  by  the  first  sin 
of  the  first  man.  "  It  is  appointed  to  men  once  to  che."  ^  The 
sentence  must  be  executed — "  Dust  thou  art,  and  luito  dust 
slialt  thou  return."^  "But  the  spirit  is  hfc  because  of  right- 
eousness;" the  spirit  lives,  enjoys  true  life  with  the  living 
One,  from  whose  commiinion  sin  had  cut  it  off*;  and  enjo^-s 
this  "  because  of  righteousness," — tlie  state  of  justification 
induced  by  the  obedience  of  Him  of  whom  Adam  Avas  a  type. 

1  Ileb.  ix.  27.  ^  Gen.  iii.  li). 


SECT.  II.]       THE  DIVIXE  METHOD  OF  JUSTIFICATIOX.  209 

And  even  this  is  not  all.  "  He  that  raised  up  Christ  from 
the  dead,"  on  account  of  that  which  justifies  His  people — 
His  finished  work,  "  will,"  at  the  appointed  time,  "  also  raise  up 
their  mortal "  and  "  dead  bodies."  The  resuiTection  of  the  bodies 
of  believers  is  represented  as  rising  from  their  connection  with 
the  Holy  Spirit  as  well  as  with  our  Lord  Jesus.  "  If  the 
Spirit  of  Him  who  raised  up  Jesus  fi'om  the  dead  dwell  in 
you,  He  who  raised  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies  through — by.  His  Spirit  who  dwelleth  in 
you;"  or,  as  it  is  on  the  margin,  "because  of  His  Spmt  who 
dwelleth  in  you."  It  is  difficult  to  say  which  of  the  two  read- 
ings (for  they  are  different  readings,^  not  merely  renderings),  is 
preferable.  Each  of  them  brings  out  a  good  and  appropriate 
sense.  The  meaning  in  the  first  case  is,  that  the  resurrection 
of  believers  will  be  effected  through  the  operation  of  the  Holy 
Spirit.  The  meaning  in  the  second  is,  that  the  indwelling  of 
the  Spirit  in  the  bodies  of  believers  here  is  one  of  the  reasons 
why  they  are  to  be  raised  up.  That  body  ^vhich  was  hallowed 
by  the  inhabitation  of  the  Holy  Spirit,  shall  not  be  allowed  to 
remain  for  ever  under  the  dominion  of  death.  The  sacred  edi- 
fice shall  not  always  be  in  ruins,  but  shall  be  rebuilt  in  a  style 
of  magnificence  and  beauty  worthy  of  its  Divine  inhabitant. 

The  9th,  10th,  and  11th  verses  may  be  considered  as  the 
apostle's  illusti'ation  of  his  assertion,  that  the  minding  of  the 
spirit  is  life  and  peace,  just  as  the  preceding  verses  are  of 
the  assertion,  that  the  minding  of  the  flesh  is  death  ;  and,  as 
equally  with  these,  bearing  on  the  object  of  the  paragraph, 
Avhich  is  to  show  that  sanctification  is  the  proof  of  justification. 

The  next  two  verses  contain  an  important  practical  infer- 
ence, drawn  from  what  he  had  said  :  "Therefore,  brethren,  we 
are  debtors,  not  to  the  flesh,  to  live  after  the  flesh" — this  is 
one  side  of  the  antithesis  ;  the  other  is,  "  but  we  are  debtors 
to  the  Spirit,  to  live  after  the  Spirit."  "  For  if  ye  live  after  the 
flesh,  ye  shall  die  :  but  if  ye  through  the  Spirit  do  mortifj^the 
deetls  of  the  body,  ye  shall  live."  ^ 

^    Old  rou  fuoiKOvuro;  etiiTOv  Trvtv/^^UTo;.      iiai  to  'h/oikovv  ai/ToXi  Trvivuu. 
-  Ver.  12,  13. 


210  DOCTRINAL.  [PAIIT  II. 

"  TliG  flesh"  and  "  the  Spirit"  are  here  personified.  The 
term  *'  debtor,"  is  often  used  as  equivalent  to,  '  one  under  ob- 
ligation ;'  a  debt  to  do  the  whole  law  is  an  obligation  to  do 
the  whole  law.  In  this  sense  believers  are  not  debtors  to  the 
flesh,  but  they  are  so  to  the  Spirit.  "  The  flesh"  has  no  right 
to  rule  or  guide.  Viewed  as  equivalent  to  man's  animal 
and  sentient  nature,  the  flesh  is  to  be  governed  and  guided : 
it  is  the  proper  subject  of  obligation.  Viewed  as  this  nature 
under  the  influence  of  depravity,  it  is  not  to  be  obeyed,  but 
resisted  and  mortified.  "The  spirit" — whether  that  mean 
the  frame  of  mind  prodviced  by  the  Holy  S})irit,  or  the 
Holy  Spirit  Himself,  the  author  of  that  frame  —  is  alone 
entitled  to  rule  the  man.  The  believer  is  bound  to  act 
according  to  his  new  nature,  which  is  an  embodiment  of 
the  Divine  will. 

But  fi-om  the  context  this  seems  not  to  be  the  sense  in 
which  the  phrase  is  used  here.  To  be  debtor  to  another,  is 
often  used  as  equivalent  to  having  received  favours  from  him  ; 
and,  consequently,  being  under  obligations  to  show  gi'atitude 
by  seeking  to  please  him.  An  example  of  this  we  have  at 
chap.  XV.  2(i,  27.  The  apostle's  meaning  seems  to  be  :  '  It  is 
plain,  from  what  has  been  said,  that  jou  have  derived  no  such 
advantage  fi'om  the  flesh  as  to  make  it  reasonable  in  you  to 
yield  yourselves  up  to  its  influence ;  and  that  you  have 
derived  such  advantage  fi'om  the  Spirit,  as  to  make  it  reason- 
able that  you  should  submit  yourselves  to  its  influence.'  WHiat 
had  they  obtained  from  the  flesh  ?  "  When  they  were  in  the 
flesh,"  and  because  they  were  in  it,  "  the  motions  of  sin, 
which  were  by  the  law,  did  work  in  their  members  to  bring 
forth  fruit  unto  death."  The  law,  as  to  its  power  to  do  good, 
was  made  "  weak  by  the  flesh."  "  The  minding  of  the  flesh 
is  death,"  and  "  they  who  are  in  the  flesh  cannot  please  God." 
The  flesh  had  done  them  nothing  but  mischief.  It  might 
have  given  them  some  tem})orary  gratification,  but  it  had 
done,  it  could  do,  them  no  permanent  good :  it  had  done 
them  much  harm.  They  owed  it  no  acknowledgment — no 
service.     To  regulate,  according  to  it,  their  sentiments  and 


SECT.  IT.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  211 

habits,  dispositions  and  pursuits,  would  be  absurd.  But  the}^ 
were  debtors  to  the  Spirit,  to  live  after  the  Spirit.  Christians 
owe  to  the  Spirit  all  that  is  good  in  their  character,  happy  in 
their  circumstances,  and  glorious  In  their  hopes.  It  is  the  "law 
of  the  Spirit  of  life  in  Christ  Jesus  that  makes  them  free  from 
the  law  of  sin  and  of  death."  "  The  minding  of  the  things  of 
the  Spirit  is  life  and  peace."  It  is  in  consequence  of  the 
Spirit's  taking  possession  of  the  mind  that,  while  the  body 
continues  mortal,  and  must  die,  the  spiritual  part  of  our  na- 
ture becomes  in  the  highest  sense  living — capable  of,  and  dis- 
posed to,  activities  and  enjoyments  of  the  most  exalted  kind  ; 
and  it  is  because  the  mortal  body  is  tenanted  by  the  Spirit, 
that  it  is  at  last  to  become  immortal,  and,  like  its  occupant, 
spiritual.  It  was  plainly  the  dictate  of  gratitude  and  reason, 
that  they  should  yield  themselves  up  to  the  guidance  of  an 
agency  which  had  produced  so  much  good — M'hich  had  pro- 
duced nothino-  but  what  was  ^ood. 

The  obligations  of  believers  not  to  live  after  the  flesh,  but 
after  the  Spirit,  arising  from  the  consideration  of  the  certain 
issues  of  these  two  courses  respectively,  are  strongly  stated 
in  the  words  that  follow  :  ^'  For  if  ye  live  after  the  flesh,  ye 
shall  die  :  but  if  ye  through  the  Spirit  do  mortify  the  deeds 
of  the  body,  ye  shall  live." ' 

To  "  live  after  the  flesh,"  is  to  allow  the  principles  of  human 
nature,  unchanged  by  the  Holy  Spirit,  to  govern  the  charac- 
ter and  to  guide  the  conduct.  The  consequence  of  this,  says 
the  apostle,  "is  death" — in  all  the  extent  of  meaning  that 
belongs  to  that  word.  He  who  lives  after  the  flesh  is  dead 
while  he  liveth,  and  his  course  must  end  in  the  second  death  ; 
and  this  is  true  of  all  who  live  after  the  flesh,  whether  grossly 
immoral  or  not.  The  apostle  does  not  hesitate  to  say  this  to 
those  whom  he  was  addressing.  He  trusted  they  were  in 
the  Spirit,  and  he  knew  that,  if  they  were,  they  would  not  live 
after  the  flesh ;  but  he  might  be  mistaken,  and  he  wished  them 
to  be  impressed  with  this  truth,  that  whatever  they  professed, 

'  Ver.  1.^. 


212  DOCTRINAL.  [PART  IT. 

whatever  they  seemed  to  be,  if  they  lived  after  the  flesh,  the 
end  of  those  things  must  be  death. 

If,  on  the  other  hand,  they  lived  after  the  Spirit,  and  through 
the  Spirit  mortified  the  deeds  of  the  body,  they  should  certainly 
live.  To  "  live  after  the  Spirit,"  is  to  regulate  our  whole  inner 
and  outer  life  in  conformity  with  the  new  nature  produced  by 
the  Holy  Ghost.  He  who  does  so  will  "  mortify  the  deeds  of  the 
body."  "  The  deeds  of  the  body,"  does  not  mean  the  natural 
functions  of  the  human  body,  such  as  eating,  and  drinking, 
and  sleeping,  or  its  natural  likings  and  dislikings.  These  are 
to  be  regulated,  not  mortified,  by  the  Spirit.  The  expression, 
"  the  deeds  of  the  body,"  is,  however  we  may  account  for  such 
a  sense,  equivalent  in  meaning  to  the  "  working  of  the  law  of 
sin  in  the  members  ;"  "our  members  that  are  on  the  earth  ;" 
"  the  lusts  of  the  flesh  ; "  "  the  deeds  of  the  old  man."  In- 
deed, in  some  of  the  MSS.,  the  word  flesh  is  used  instead  of 
body.  To  "  mortify"  these,  is  to  put  them  to  death — not  to 
extirjDate  the  natural  principle,  but  to  put  an  end  to  its  undue 
measure  and  wrong  direction.  This  can  be  done  only  "  by 
the  Spirit."  The  wrong  way  of  thinking  and  feeling  can  be 
put  down  only  by  being  mastered  by  the  right  way  of  think- 
ing and  feeling. 

The  end,  the  certain  end,  of  such  a  course  is  "  life,"  in  all 
the  extent  of  meaning  belonging  to  that  word.  The  capacities 
for,  and  tendencies  to,  the  activities  and  enjoyments  of  the 
highest  kinds  of  life  that  the  human  being  is  capable  of,  will 
grow  throughout  the  immortality  which  is  his  inheritance. 
Surely,  then,  it  is  very  plain  that  nothing  is  more  unreason- 
able and  wrong  than  to  live  after  the  flesh  ;  nothing  more 
reasonable  and  right  than  to  live  after  the  Spirit ;  and  nothing 
more  absurd  than  to  suj)pose  that  an  economy  like  that  of  the 
Divine  method  of  justification,  which  sets  these  principles  in 
so  clear  a  light,  can  lead  men  to  say,  "  Let  us  continue  in  sin 
that  grace  may  abound." 

Returning  from  this  practical  digi'ession,  if  it  can  indeed  be 
accounted  one,  the  apostle  ])roceeds  Avith  the  givat  object  of 
the  paragraph — to   show  that  none  but  those  who  are  holy 


SECT.  II.]       THE  DIVnsE  METHOD  OF  JUSTIFICATION.  213 

ill  heart  and  in  life  are  actually  interested  in  the  Divine 
method  of  justification — presenting  the  subject  under  a  differ- 
ent aspect,  and  accompanies  it  ^vith  a  new  illustration,  "  For 
as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God.'" 

,  ^^  For,"  introduces  a  reason  for,  or  an  illustration  of,  what 
had  been  just  said.  "  They  who  are  led  by  the  Spirit,"  are 
they  who  "  live  by  the  Spirit,"  "  walk  after  the  Spirit,"  and 
"  by  the  Spirit  mortify  the  deeds  of  the  body."  Now,  says 
the  apostle,  these,  and  these  only,  are  "  the  sons  of  God."  To 
be  "the  sons,"  or  children,  "of  God,"  is  a  figurative  expression 
often  used  in  Scripture  respecting  good  men  ;  and  according 
as  it  is  descriptive  of  relation,  or  of  character,  it  indicates 
cither  that  God  regards  and  treats  them  as  His  children,  or 
that  they  regard  and  treat  Him  as  their  Father.  In  the  pas- 
sage before  us,  it  is  plainly  used  in  the  former  of  these  senses, 
and  is  equivalent  in  meaning  to,  '  they — they  only,  are  the  ob- 
jects of  the  complacent  regards  of  God.  They  only  are  justi- 
fied persons.'  As  many,  and  no  more,  as  are  led  by  the 
Spirit  to  live  in  the  Spirit,  and  by  the  Spirit  to  mortify  the 
deeds  of  the  body,  are  objects  of  the  Divine  favour.  The 
sanctifying  influence  of  the  Holy  Ghost  in  the  new  nature, 
showing  itself  in  holy  dispositions  and  actions,  is  a  satisfactoiy 
evidence,  and  nothing  else  is  a  permanently  satisfactory  evi- 
dence, that  a  person  is  in  a  justified  state. 

But  the  Spirit  attests  the  justified  state,  or  the  filial  relation 
of  believers,  not  only  by  making  them  holy,  but  also  by  mak- 
ing them  happy.  This,  if  I  mistake  not,  is  the  import  of  the 
15th  verse — "  For  ye  have  not  received  the  spirit  of  bondage 
again  to  fear ;  but  ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father."  Some  good  interpreters 
miderstand  these  two  appellations  as  equally  belonging  to 
the  Holy  Spirit :  the  one  describing  His  influence  on  the  mind 
by  the  commands  and  threatenings  of  the  law  ;  the  other.  His 
influence  on  the  mind  by  the  declarations  and  promises  of  the 

'  Ver.  14. 


214  DOCTKINAL.  [PAKT  II. 

Gospel.  I  doubt,  however,  not  only  whether  the  apostle  has 
called,  or  could  call,  the  Holy  Ghost  "  the  spirit  of  bondage," 
for  he  says,  "  Wliere" — i.e.,  wherever,  "  the  Spirit  of  the  Lord 
is,  there  is  liberty;"^  but  also,  whether  slavish  fear  of  God's 
wrath  can,  in  any  proper  sense,  be  represented  as  His  work. 
I  consider  the  word  "  sj)irit"  here,  as  describing  a  frame  of 
mind ;  as  when  Isaiah  speaks  of  "  a  spirit  of  deep  sleep  ;"^  and 
our  apostle,  of  "  the  spirit  of  a  sound  mind."  ^  "  The  spirit  of 
bondage,"  is  a  slave-like  spirit — a  spirit  of  dislike  and  fear,  the 
spu-it  with  which  the  slave  regards  his  task-master  and  his 
work. 

The  word  translated  "adoption"'*  is,  in  signification,  quite 
equivalent  to  sonship.  "  The  spirit  of  adoption"  is  the  spirit 
with  which  dutiful  children  regard  their  father,  and  the  em- 
ployments he  is  pleased  to  assign  to  them — a  spirit  of  love  and 
confidence,  producing  tranquillity  of  mind,  and  cheerful  obedi- 
ence and  submission. 

'  Now,'  says  the  apostle,  '  ye  Roman  Christians,  who  are 
in  the  Spirit,  have  received  from  Him,  not  a  servile,  but  a 
child-like  disposition,  to  free  you  from  the  alarming  terrors, 
and  the  reluctance  to  duty,  which  once  possessed  your  mind. 
"  Ye  have  not  received  the  spirit  of  bondage  again  to  fear." ' 
Whether  they  had  been  converted  from  Gentilism  or  Juda- 
ism, they  had  previously  been  under  this  servile  spirit,  which 
is  a  character  of  fallen  humanity.  The  views  which  a  man 
unenlightened  in  the  truth  takes  of  God,  must  produce  un- 
easiness ;  and  whatever  services  such  men  render,  are  the 
reluctant  and  melancholy  task  work  of  a  slave.  But  they  had 
received  a  child-like  disposition.  They  had  been  made  to  love 
God,  and  to  trust  in  Him.  The  Holy  Spirit,  giveif  to  them, 
had  "shed  abroad  the  love  of  God  in  their  hearts"  —  had 
enabled  them  to  understand  and  believe  the  revelation  He  had 
made  of  His  love  to  men,  in  the  incarnation  and  sacrifice  of 
His  Son ;  and  this  had  produced  love  of  His  infinite  excel- 


'  2  Cor.  iii.  17-  *  Isa.  xxix.  10. 

^  2  Tim.  i.  7.  *  vioStaiu. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  215 

leiice,  confidence  in  His  mercy,  peace  and  joy  in  believing. 
The  spirit  of  bondage  led  them  to  fear  and  tremble ;  but  the 
spirit  of  sonship  led  them  to  cry,  "  Abba,  Father." 

The  meaning  is  plain  :  this  spirit  led  them  to  regard  God 
with  the  delightful  feelings  of  love  and  confidence  with  which  a 
child  regards  his  father,  and  led  them  to  express  this  in  deeply 
reverential,  yet,  at  the  same  time,  free-hearted,  affectionate 
prayer.  Nor  is  it  difficult  to  account  for  the  peculiar  form  of 
the  apostle's  expression.  "  Abba"  is  a  Chaldaic  word,  signi- 
fying '  father' — a  word  which  it  is  said  slaves  were  prohibited 
from  using  towards  the  head  of  the  family — a  word  appro- 
priated to  the  childi'en.  Syro-Chaldaic  was  a  language  with 
which  Paul,  as  a  Jew,  was  very  familiar — likely  the  language 
spoken  in  his  father's  family ;  though,  in  outer  intercourse, 
Greek  would  be  commonly  used.  The  idea  he  meant  to  ex- 
press was,  that  they  who  were  in  the  Spiiit  had  the  temper  of 
children,  and  showed  it  in  the  way  in  which  they  addressed 
God.  Now,  what  could  be  more  natiu'al  than  for  him  to  use 
the  word,  to  which  his  ear  was  most  accustomed,  as  the  ex- 
pression of  filial  regard,  and  which  he  had  likely  a  thousand 
and  a  thousand  times  addressed,  both  to  his  earthly  and  his 
heavenly  Father,  as  an  expression  of  happy  confidence  and 
entire  love?  and  then,  recollecting  that  many  of  those  to  whom 
he  was  writing  did  not  understand  the  SjTTo-Chaldaic  lan- 
guage, he  adds  a  translation  in  a  tongue  more  familiar  to  them. 
Though  we  cannot  consider  the  term,  "Spirit  of  adoption,"  as 
here  a  designation  of  the  Holy  Spirit,  we  consider  the  temper 
it  describes  as  the  result  of  His  influence  ;  for  it  is  in  conse- 
quence of  God's  sending  forth  the  Spirit  of  His  Son  into  the 
hearts  of  Christians  tliat  they  cry,  "  Abba,  Father."  ^ 

This  spirit — this  disposition,  is  in  itself  an  evidence  that  we 
are  the  children  of  God — that  we  are  in  a  state  of  acceptance 
with  Him.  "  The  Spirit  itself,"  or,  the  same  Spirit,  "  bear- 
eth  witness  with  our  spirits  that  we  are  the  children  of  God." 
"  The  Spirit  itself,"  may  signify  the  Holy  Spirit ;  or,  if  it  be  the 

'  Gill,  iv   0. 


210  DOCTUINAL.  [I'AllT  II. 

same  as  "  the  Spirit  of  adoption,"  still,  as  tliat  spirit  is  the  work 
of  the  Holy  Spirit,  He  testifies  by  it.  These  words  may,  with 
more  propriety,  be  rendered,  "  beareth  witness  to  our  spirits  ;" 
for  there  is  no  testimony  of  our  spirits  spoken  of  in  the  context. 
The  cordial  love,  the  supreme  veneration,  the  entire  confidence 
in  God,  which  the  Holy  Spirit  produces  in  the  mind,  and  which 
together  form  the  Spirit  of  adoption,  bear  witness  to  our  s])irits 
— testify  to  our  own  minds  that  we  are  indeed  the  children 
of  God.  It  is  so  different  from  the  spirit  with  which  we  used 
to  regard  God,  that  we  cannot  doubt  that  the  spirit,  which  is 
given  to  the  children  of  God  only,  has  been  given  to  us.  An 
affectionate,  dutiful  child  has  in  his  own  bosom  the  proof  of 
the  peculiar  relation  in  which  he  stands  to  his  father.  There 
is  nothing  harsh  in  a  particular  disposition  being  represented 
as  bearing  testimony  to  the  mind  in  which  that  disposition 
exists.  We  say,  '  My  heart  or  my  conscience  tells  me  this  is 
right  or  wrong.'  There  is,  no  doubt,  a  danger  of  our  con- 
founding an  enthusiastic  feeling  with  this  testimony  of  the 
Spirit  of  adoption  ;  but  that  does  not,  in  the  slightest  degree, 
affect  the  facts,  that  there  is  such  a  spirit  of  adoption  produced 
by  the  Holy  Spirit,  and  that  He  does  by  it  give  such  a  testi- 
mony. It  is  to  no  purpose  for  a  man  to  deny  such  a  testimony, 
because  he  has  never  been  conscious  of  it.  There  is  likely 
too  good  a  reason.  He  has  not  received  the  Spirit  of  adop- 
tion, and  how  can  he  have  its  testimony?  A  French  philo- 
sopher, speaking  of  a  particular  kind  of  sensations,  says — 
"  Those  who  are  so  unhappy  as  never  to  have  had  such  sen- 
sations, either  through  weakness  of  the  natural  organ,  or  be- 
cause they  have  never  cultivated  them,  Avill  not  comprehend 
me."  And  the  apostle,  in  reference  to  such  matters,  has  said, 
"  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God,  for  they  are  foolishness  unto  him ;  neither  can  he  know 
them,  for  they  are  spiritually  discerned."^  I'he  Spirit  testi- 
fies by  His  saving  work  ;  and  if  men  will  not  submit  to  bo 
saved  by  Him,  how  can  they  have  His  testimony? 

'  1  Cor.  ii.  14. 


SECT.  11.]       TUE  DIVINE  METHOD  OF  JUSTIFICATION.  217 

In  testifying  to  believers  being  sons,  the  Spirit  of  adoption 
testifies  to  their  being  heirs — the  latter  being  the  necessary- 
consequence  of  the  fonner.  In  testifying  to  their  being  in  a 
justified  state,  He  testifies  to  their  possession  of  the  blessings 
of  a  justified  state  :  "  And  if  children,  then  heirs,  heirs  of 
God,  and  joint  heirs  with  Christ."  ^  The  apostle's  argument, 
which  loses  nothing  from  being  clothed  in  figure,  is  in  plain 
words,  — '  If  we  are  dear  to  God,  we  shall  be  blessed  by 
God.  If  we  are  children.  He  will  treat  us  as  childi-en — as 
His  children.'  To  be  an  "heir  of  God"  is  to  be  secured  of 
every^thing,  in  the  compass  of  the  universe,  that  is  necessary 
to  om-  happiness — to  "  inherit  all  things."  This  is  the  apostle's 
commentary :  "  All  things  are  yours  ;  whether  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death  ;  all  are 
yours;  for  ye  are  Christ's,  and  Christ  is  God's." ^  But  they 
are  not  only  "  heirs  of  God,"  but  "  joint  heirs  with  Christ." 
These  words  convey  two  ideas  :  that  the  same  blessings  which 
Christ  enjoys  shall  be  conferred  on  them ;  and  that  they  shall 
enjoy  these  blessings  in  consequence  of  their  connection  with 
Christ. 

Such,  then,  is  the  testimony  which  the  Holy  Spirit  bears, 
by  the  Spirit  of  adoption,  to  the  justified  state  of  believers  ; 
and  thus  concludes  the  apostle's  illustration,  at  once  of  the 
principle — sanctification  is  the  proof  of  being  justified,  and  of 
the  general  subject  of  the  bearing  of  the  Divine  method  of 
justification  on  the  spiritual  transformation  of  human  nature. 
The  apostle,  in  accordance  with  a  method  peculiar  to  him,  at- 
taches to  the  end  of  the  sentence,  with  which  he  completes  his 
illustration  of  one  point,  a  clause  indicative  of  what  is  to  be 
the  subject  of  the  next  paragraph — "  If  so  be  that  we  suffer 
with  Him,  that  we  may  be  glorified  together  with  Him." 

Let  us  endeavour  to  turn  to  practical  account,  in  the  way 
of  self-examination,  the  apostle's  illustration  of  the  thesis, 
'  Sanctification  is  the  evidence  of  being  justified.'  Let  each 
of  us  seriously  ask  himself  the  question,  Am  I  in  a  state  of 

'  Ver.  16.  -  1  Cor.  iii.  21-23. 


218  DOCTRINAL.  [PART  IT. 

condemnation  or  in  a  state  of  acce])tance  ?  Do  I  walk  after 
the  flesh  ?  Do  I  mind  the  thinfrs  of  the  flesh '?  Am  I 
habitually  opposed  in  my  temper  and  conduct  to  the  law 
of  God?  Do  I  live  after  the  flesh?  Am  I  not  led  by 
the  Spirit  ?  Am  I  habitually  under  the  influence  of  the 
spirit  of  bondage,  producing  the  fear  that  has  torment? 
Then  there  can  be  no  doubt  I  am  yet  in  a  state  of  condem- 
nation. I  am  not,  and  if  I  continue  in  this  state,  I  cannot  be, 
an  object  of  complacency  to  God.  I  am  in  a  state  of  spiritual 
death ;  and,  continuing  in  it,  I  must  ere  long  be  in  a  state  of 
eternal  death..  I  am  not  a  child  of  God,  and  have  no  part  in 
the  children's  inheritance.  These  questions,  especially  as 
explained  by  the  preceding  remarks,  should  not,  if  there  be 
honesty  of  purpose,  be  difficult  to  answer.  Nor  should  the 
antithetic  inquiries  be  more  hard  of  resolution  Do  I  hve  in 
and  after  the  Spirit  ?  Do  I  walk  after  the  Spirit  ?  Do  I  mind 
the  things  of  the  Spirit  ?  Does  the  Spirit  of  God  dwell  in 
me  ?  Have  I  the  Spirit  of  Christ  ?  Do  I,  through  that  Spirit, 
mortify  the  deeds  of  the  body  ?  Am  I  led  by  the  Spirit  ? 
Have  I  received  the  Spirit  of  adoption  ?  Does  that  Spirit 
lead  me  to  holy,  reverential  confidence  in  prayer,  and  bear 
testimony  to  my  mind  that  I  am  a  child  of  God  ?  Then  I  am 
in  a  state  of  spiritual  life,  which  shall  be  in  due  time  perfected 
in  hfe  eternal.  Then  I  please  God  ;  I  am  Christ's  ;  I  am  a  son 
of  God,  and  "if  a  son,  then  an  heir,  an  heir  of  God,  a  joint 
heir  with  Christ  Jesus." 

It  is  of  infinite  importance  that  we  should  come  to  a  right 
conclusion  on  this  question.  If  we  are  still  condemned,  there 
is  no  time  to  lose.  Let  death,  which  may  take  place  at  any 
time,  intervene,  and  the  sentence  becomes  in-evocable.  All 
things  are  ready  for  the  passage  of  condemned  men  into  a 
justified  state.  The  atonement  has  been  made.  The  Spirit 
is  being  shed  forth  abundantly.  The  plain,  well-accredited 
testimony  is  constantly  being  proclaimed,  by  fiith  in  which 
all  the  blessings  procured  by  the  atonement,  and  conferred  by 
the  S|)irit,  may — assin'edly  shall,  be  ours.  Then  there  shall 
be  no  condemnation  to  us,  seeing  we  are  in  Christ  Je,sus  ;  and 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  219 

tlie  law  of  the  Spirit  of  life  in  Christ  Jesus  will  deliver  us 
fi'om  the  law  of  sin  and  death. 

If  we  have  reason  to  conclude  that  we  are  not  condemned — 
reason  to  hope  that  we  shall  never  come  into  condemnation, 
let  us  prove  by  our  conduct  that  the  charge  of  a  demoralizing 
influence  in  the  Divine  method  of  justification  is  a  slander,  by 
showng  that  "  the  kindness  of  God  our  Saviour,"  manifested 
in  saving  us  through  the  atonement  of  his  incarnate  Son, 
"  not  by  works  of  righteousness  which  we  have  done,"  or  can 
do,  "  but  according  to  His  mercy  " — sovereign  grace — "  bv 
the  washing  of  regeneration,  and  the  renewing  of  the  Holy 
Ghost,  shed  on  us  through  Jesus  Christ  our  Saviour,  revealed 
in  the  Gospel  and  believed  by  us,  has  taught  us  to  be  "care- 
ful to  maintain  good  works" — leading  us  to  "deny  ungodliness 
and  worldly  lusts,  and  to  live  soberly,  righteously,  and  godly, 
in  this  present  world ;  while  looking  for  the  blessed  hope, 
and  glorious  appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ ;  who  gave  Himself  for  us,  that  He  might  redeem 
us  from  all  iniquity,  and  purify  to  Himself  a  peculiar  people, 
zealous  of  fjood  works."  Thus  let  us  make  our  calling  and 
election — oui'  pardon  and  justification,  sure,  by  "  adding  to  om* 
faith,  virtue  ;  and  to  virtue,  knowledge  ;  and  to  knowledge, 
temperance ;  and  to  tem])erance,  patience ;  and  to  patience, 
godliness ;  and  to  godliness,  brotherly-kindness ;  and  to 
brotherly-kindness,  charity."  Thus  will  we,  walking  in  the 
light,  as  God  is  in  the  light,  have  fellowship  with  the  Father 
and  the  Son,  and  the  blood  of  Jesus  Christ,  God's  Son,  shall 
cleanse  us  from  all  sin ;  and  at  last,  washed,  and  sanctified, 
and  justified,  in  the  name  of  oiu'  Lord  Jesus,  and  by  the 
Spirit  of  our  God,  an  abmidant  entrance  shall  be  ministered  to 
us  into  the  everlasting  kingdom  of  our  Lord  and  Saviour 
Jesus  Christ ;  and  we  shall  continue  to  learn,  throughout 
eternity,  what  these  words  mean,  "  And  if  sons,  heirs  ;  heirs 
of  God,  and  joint-heirs  with  Christ  Jesus." 


220  DOCTRINAL.  [I'ART  II. 

§  5.  The  AJlictions  to  which,  in  the  present  state,  the  Justified 
are  exposed,  are  not  inconsistent  xoith  the  reality  and  per- 
manence  of  that  Special  Divine  Favour  which,  as  Justijied, 
they  enjoy. 

Chapter  viii.  17-37. — "  If  so  be  that  we  suffer  with  him,  that  we  may 
be  also  glorified  together.  For  I  reckon,  that  the  sufferings  of  this  pre- 
sent time  are  not  worthy  to  be  compared  with  the  glory  which  shall  be 
revealed  in  us.  For  the  earnest  expectation  of  the  creature  waiteth  for 
the  manifestation  of  the  sons  of  God.  For  the  creature  was  made  subject 
to  vanity,  not  Avillingly,  but  by  reason  of  Him  who  hath  subjected  the 
same  in  hope  ;  because  the  creature  itself  also  shall  be  delivered  from  the 
bondage  of  corruption  into  the  glorious  liberty  of  the  children  of  God. 
For  we  know  that  the  whole  creation  groaneth  and  travaileth  in  pain  to- 
gether until  now ;  and  not  only  they,  but  ourselves  also,  which  have  the 
first-fruits  of  the  Spirit,  even  we  ourselves  groan  within  ourselves,  waiting 
for  the  adoption,  to  wit,  the  redemption  of  our  body.  For  we  are  saved 
by  hope  :  but  hope  that  is  seen  is  not  hope :  for  what  a  man  seeth,  why 
doth  he  yet  hope  for  ?  But  if  we  hope  for  that  we  see  not,  then  do  we 
with  paiteuce  wait  for  it.  Likewise  the  Spirit  also  helpeth  our  infirmi- 
ties :  for  we  know  not  what  we  should  pray  for  as  we  ought ;  but  the 
Spirit  itself  maketh  intercession  for  us  with  groanings  which  cannot  be 
uttered.  And  he  that  searcheth  the  hearts  knoweth  what  is  the  mind  of 
the  Spirit,  because  he  maketh  intercession  for  the  saints  according  to  the 
will  of  God.  And  we  know  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  are  the  called  according  to  His  purpose.  For 
whom  He  did  foreknow,  He  also  did  predestinate  to  be  conformed  to  the 
image  of  His  Son,  that  he  might  be  the  first-born  among  many  brethren. 
Moreover,  whom  He  did  predestinate,  them  He  also  called  ;  and  whom 
He  called,  them  He  also  justified ;  and  whom  He  justified,  them  He  also 
glorified.  What  shall  we  then  say  to  these  things  ?  If  God  be  for  us, 
who  can  be  against  us  ?  He  that  spared  not  His  own  Son,  but  delivered 
Him  up  for  us  all,  how  shall  He  not  with  Him  also  freely  give  us  all 
things  ?  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is 
God  that  justifieth  ;  Avho  is  he  that  condemneth  ?  It  is  Christ  that  died, 
yea  rather,  that  is  risen  again,  who  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us.  Who  shall  separate  us  from  the  love  of 
Christ  ?  shall  tribulation,  or  distress,  or  persecution,  or  famine,  or  naked- 
ness, or  peril,  or  sword?  (As  it  is  written,  For  thy  sake  we  are  killed  all 
the  day  long  ;  we  are  accounted  as  sheep  for  the  slaughter.)  Nay,  in  all 
these  things  we  are  more  than  conquerors,  through  Him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  princi- 


SKCT.  II.J       THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  221 

palities,  nor  powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord." 

A  new  sub-section,  being  the  fifth,  seems  to  me  to  com- 
mence in  the  middle  of  the  1 7th  verse,  and  reaches  to  the  end 
of  the  cliapter.  It  may  be  entitled,  "  The  afflictions  of  those 
interested  in  the  Divine  method  of  justification,  not  incon- 
sistent with  the  reality  and  security  of  that  peculiar  Divine 
favour  of  which  it  assures  them."  The  topic  is  broached, 
and  briefly,  though  strikingly  illustrated,  in  the  3d,  4th,  and 
5th  verses  of  the  flfth  chapter.  It  is  fully  discussed  in  the 
paragraph  on  the  illustration  of  which  we  are  about  to  enter. 
The  words,  "  If  so  be  that  Ave  suffer  with  Him,  that  we  may 
be  also  glorifled  together  with  Him,"  which  in  our  version 
forms  the  last  half  of  the  17th  verse,  are  plainly,  at  least  as 
closely,  connected  with  those  wdiich  follow  them  as  with  those 
which  precede  them.  It  is  difficult  to  find  a  veiy  distinct 
idea  in  them,  viewed  as  connected  with  wdiat  goes  before.  It 
seems  to  be  this :  that  we  shall  be  heirs  of  God,  and  joint- 
heirs  with  Christ  Jesus,  if  we  so  suffer  with  Christ  Jesus  as 
to  be  ultimately  glorified  together  with  Him.  But,  from  the 
first  clause  of  the  verse,  it  is  obvious  that  the  apostle  suspends 
the  security  of  our  heirship,  or  fixed  relation,  not  on  contin- 
gent circinnstances — not  on  our  suffering  in  a  particular  temper 
or  cause,  but  on  our  being  sons.  The  words,  then,  are  to  be 
considered  as  standing  by  themselves.  Had  it  not  been  for 
the  connecting  particle  in  the  next  verse,  I  would  have  con- 
nected them  with  it  so  as  to  form  a  complete  sentence :  '  If 
so  be  that  we  suffer  with  Him  that  we  may  be  also  glorified 
together,  I  reckon  that  the  sufferings  of  the  present  time  are 
not  worthy  to  be  compared  with  the  glory  that  shall  be  re- 
vealed.'    But  the  inflexible  rules  of  grammar  forbid  this. 

The  sentence  is  elliptical,  but  the  ellipsis  is  easily  supplied. 
"  If  so  be  that  we  suffer  with  Christ  Jesus,  it  is  in  order  to 
our  being  glorified  together  with  Him."  We  have  a  construc- 
tion of  precisely  the  same  kind  in  the  6th  verse  of  the  first 
chapter  of  the  Second  Epistle  to  the  Corinthians — "  Whether 


222  DOCTRINAL.  [PART  II. 

we  be  afflicted,"  it  is  "  for  your  consolation  and  salvation" — 
or,  "  whether  we  be  comforted,"  it  is  "  for  your  consolation 
and  salvation."  You  will  notice,  it  is  is  a  supplement  in  each 
of  these  clauses  :  And  just  so  here. 

The  multiplied  and  severe  afflictions  to  which  believers  in 
Christ  were  exposed,  in  consequence  of  their  faith  in  Him,  no 
doubt  appeared  to  many  ill  to  harmonise  with  the  apostle's 
declaration,  that  they  were  the  objects  of  the  peculiar  and 
unchanging  favour  and  comj)lacency  of  God.  Surely  such  suf- 
ferings seemed  to  indicate  something  else  than  that  they  who 
sustained  them  were  the  peculiar  favourites  of  heaven.  The 
conclusion  they  were  ready  to  come  to  respecting  the  servants, 
was  that  which  had  been  come  to  with  regard  to  the  ISIaster — 
"stricken,  smitten  of  God,  and  afflicted."  The  apostle  meets 
this  natural  misconception  of  the  Divine  dispensations,  and 
shows,  by  a  variety  of  considerations,  that  no  afflictions,  how- 
ever severe,  were  at  all  inconsistent  with  the  reality  and 
security  of  that  favour  of  God,  which  is  the  peculiar  privilege 
of  those  who  are  interested  in  the  Di^•ine  method  of  justi- 
fication. 

1.   lliei/  Suffer,  with  Christ,  and  that  theij  may  he   Glorified 
together  icith  Ilhn} 

The  first  of  these  considerations  is,  that  the  fellowship  of 
Christians  with  their  Master,  in  time — on  earth,  in  His  suffer- 
ings, is  in  order  that  they  may  have  fellowship  with  Him 
through  eternity,  in  heaven,  in  His  glory.  The  apostle  meets 
the  objection  of  the  world,  not  by  denying  the  fact  on  which 
it  rests,  but  by  showing  that  they  misapprehended  its  cause 
and  design.  The  objection  might  finel  utterance  in  language 
like  this — '  These  arc  indeed  glorious  things  which  you  pro- 
claim about  those  whom  ye  call,  justified  by  the  faith  of 
Christ ;  sons  of  God ;  heirs  of  God  ;  joint-licirs  with  Christ 
Jesus.     But  what  are  these  but  swelling  words  of  vanity  ? 

'  Cliiip.  viii.  17. 


SECT.   II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  223 

Where  is  the  blessedness  of  which  you  speak  ?  Christians 
are  poor,  despised,  miserable  creatures,  and  are  so  because 
they  are  Christians.  If  they  have  fellowship  with  their  jMas- 
ter,  whom  you  call  the  Son  of  God,  it  is  not  in  the  glory,  you 
say.  He  now  enjoys,  but  in  the  sufferings  which  we  know"  He  did 
endure  when  He  was  on  earth.'  ^  To  such  an  objection  what 
could  be  a  more  appropriate  and  sufficient  answer  than  what 
follows :  "  If  so  be  we  suffer" — if  (as  there  can  be  no  doubt) 
we  suffer,  we  suffer  "  with  Christ ;"  and  we  suffer  with  Him, 
"that  we  also  may  be  glorified  with  Him."^ 

Christians  "  suffer : "  they  have  sufferings  as  men,  they  have 
sufferings  as  Christians ;  and  the  afflictions  of  the  Christians 
of  the  primitive  age  were  peculiarly  numerous  and  severe.  In 
becoming  Christians,  they  did  not  cease  to  be  men  ;  and  on 
becoming  Christians,  they  were  distinctly  told,  that  he  avIio 
would  be  Christ's  disciple  must  renounce  himself,  and  take  up 
the  cross — that  "in  the  world  they  should  haA'e  tri1)ulation,"^ 
— and  that  "  through  much  affliction  they  must  enter  into  the 
kingdom  of  God."  * 

These  sufferings  were  "  sufferings  with  Chi'ist  " — borne  in 
common  with  Him.  This  is  tnie  even  of  the  ordinary  afflic- 
tions of  life.  He  bore  these  as  well  as  they  ;  and  as  borne  by 
them,  they  indicate  a  fellowship  with  Him  in  His  sufferings. 
These  sufferings  are  not  indeed  to  them,  as  they  were  in  His 
case,  penal  and  expiatory ;  but  still  Christians  have  this  in 
common  with  their  Lord,  that  they  submit  patiently  to,  they 

^  In  the  Octavius  of  Mimicius  Felix,  c.  xiii.,  we  have  a  specimen  of  the 
scofBngs  referred  to.  "  Quid  post  mortem  impendeat  miseri  dum  adhuc 
vivitis  aestimate.  Ecce  pars  vestrum  et  major  et  melior,  ut  dicitur, 
algetis,  opere,  fame  laboratis  :  et  Deus  patitur,  dissimulat ;  non  vult,  non 
potest  opitulari  suis.  Ita  ant  invalidus  aut  iniqnus  est.  Tu  qui  iramor- 
talitatem  posthumam  somnias,  cum  periculo  quateris.  cum  febribus  ureris, 
cum  dolore  laceraris,  nondum  conditionem  tuam  sentis  ?  nondum  agnoscis 
fragilitatem  ?  invitus  miser  infirmitates  argueris  nee  fateris.  Sed  omitto 
communia.  Ecce  vobis,  minae,  supplicia,  tormenta,  etiam  non  adorandae 
sed  subeundae  cruces :  ignes  etiani  quos  et  praedicitis  et  tiraetis :  Ubi 
Deus  qui  subvenire  revivisccntibus  potest  viventibus  non  potest?" 

2  Vcr.  17.  '  John  xvi.  33.  ■*  Acts  xiv.  22. 


224  DOCTRINAL,.  [PART  TI. 

acquiesce  cheerfully  in  these  afflictions,  as  righteous  appoint- 
ments of  God — expressions  of  His  displeasui'e  at  sin.  lie, 
though  personally  not  liable,  submitted  to  them,  as  a  portion 
of  the  divinely  appointed  means  by  which  the  atonement  was 
to  be  made ;  and  they,  thougli  freed  from  them  as  penal  evils 
by  their  connection  with  Christ,  still  submit  to  them,  as 
manifestations  of  God's  displeasure  against  sin,  as  well  as  the 
means  of  their  spiritual  improvement.  They  have  a  still 
closer  fellowship  with  Christ  in  the  sufferings  to  which  as 
Christians  they  are  exposed :  they  are  treated  as  He  was 
treated,  and  for  the  same  reasons  ;  and  they  have  His  s^nn- 
pathy  in  all  their  sufferings. 

This  view"  of  affliction  is  peculiarly  fitted  to  reconcile  the 
Christian  mind  to  suffering.  There  is  a  felt  suitableness  in 
it.  "  It  is  enough  for  the  disciple  that  he  be  as  his  Master." ' 
"  I  would  rather,"  said  one  of  the  Christian  fathers,  "fall  with 
Christ  than  reio;n  with  Caesar."  The  suflPerino;s  of  Christ  have 
sanctified  and  sweetened  the  sufferings  of  His  people. 

This  is  not,  however,  the  leading  idea  here :  that  is,  ^  These 
sufferings,  with  Christ  here,  are  in  order  to  our  being  glorified 
together  with  Him  hereafter.'  There  are  two  thoughts  here, 
each  well  fitted  to  reconcile  Christians  to  the  sufferings  of  the 
present  time — -first,  they  who  suffer  with  Christ  shall  be  glori- 
fied with  Him;  and,  second,  the  suffering  with  Him  is  in  order 
to  their  being  glorified  together  with  Him. 

To  be  "  glorified  with  Christ,"  is  to  be  made  partakers  of 
His  glory :  it  is  to  be  made  "  like  Him,"  seeing  Him  as  He 
is — conformed  to  Him  in  soul,  and  even  in  body.  Their 
vile  bodies  are  to  be  fashioned  like  unto  His  glorious  body, 
and  they  are  to  shine  forth  along  with  Him  ''  as  the  sun  in  the 
kingdom  of  His  Father."  "  It  is  a  faithful  saying,  if  we  be 
dead  with  Him,  we  shall  also  live  with  Him  ;  if  we  suffer  with 
Him,  we  shall  also  reign  with  Him.'"^  This  is  siu'ely  enough 
to  reconcile  to  suffering. 


'  Matt.  X.  2.5. 

»  1  Jolm  iii.  2;    Pliil.  iii.  21  :  Matt.  xiii.  43  ;  2  Tim.  ii.  i;.  12 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  *22ri 

But  this  is  not  all.  The  design  of  these  sufferings  is,  "  that 
we  may  also  be  glorified  together  Avitli  Him."  Not  that  in  the 
new  economy  these  sufferings  are  in  any  degree  meritorious, 
so  as  to  purchase  for  us  our  future  happiness,  but  that  they 
form  an  important  part  of  that  system  of  discipline  by  which 
we  are  prepared  for  it.  They  together  "  work  out  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory."  ^  "  It  be- 
came Him,  for  whom  are  all  things,  and  by  whom  are  all 
things,  in  bringing  many  sons  to  glory,  to  make  the  Captain 
of  their  salvation  perfect  through  sufferings ; "  ^  and  by  a  some- 
what similar  course  of  trial  does  He  conduct  all  His  followers 
to  fellowship  with  Him  in  His  glory.  "  The  trial  of  their 
faith,  which  is  more  precious" — more  valuable,  and  more  avail- 
ing than  the  trial  of  gold,  that,  if  canned  very  far,  ends  in  the 
perishing  of  the  thing  tried — "  will  be  found  unto  praise  and 
honour  and  glory  at  the  appearing  of  Jesus  Christ."  ®  Every 
trial  will  be  found  to  have  improved  the  character — made  it 
more  capable  of  the  celestial  glory,  and  nothing  but  the  dross 
shall  have  perished.  The  afflictions  of  the  justified  are  not 
only  to  be  followed  by  glory,  but  they  are  the  appointed  and 
appropriate  path  to  it. 

2.    There  is  an  immeasurable  disproportion  between  the  present 
Suffering  and  the  coming  Glory. ^ 

In  the  next  verse,  the  apostle  asserts  the  immeasurable 
disproportion  between  the  sufferings  of  the  present  and  the 
glories  of  the  future  state,  to  which  they  are  not  only  intro- 
ductory, but  preparatory.  "  For  I  reckon  that  the  sufferings 
of  the  present  time  are  not  worthy  to  be  compared  with  the 
glory  which  is  to  be  revealed  in  us."^  This  is  the  second 
proof  that  the  afflictions  to  which  Christians  are  exposed, 
however  severe,  are  not  inconsistent  with  the  reality  and  per- 
manence of  that  peculiar  Divine  favour,  which  the  Divine 
method  of  justification  secures  for  its  subjects. 

'  2  Cor.  iv.  17.  -  Hcl).  ii.  10.  ^1  Tot.  i.  7. 

*  Chap.  viii.  18-25.  '  Ver.  IS. 


226  DOCTRINAL.  [PART  II. 

"  For"  is  liere  illustrative.  "  The  glory  that  shall  be  re- 
vealed in  us" — rather  "  to  us,"  towards  us,  in  reference  to 
us,^  is  the  gloiy  of  Christ,  to  be  manifested  in  His  conduct 
towards  His  people  at  the  consummation  of  all  things.  It  is 
a  general  name  for  the  beatitude  and  grandeur  to  be  then 
bestowed  on  them,  viewed  as  a  display  of  His  glory — of  His 
glorious  power,  Avisdom,  and  grace.  He  is  to  be  "  glorified  in 
His  saints,  and  admired  in  all  them  that  believe,"^  when  He 
presents  them  to  Himself,  "  a  glorious  church,  not  having 
spot  or  wrinkle,  or  any  such  thing,"  ^  and  gives  them  full  pos- 
session of  "  the  inheritance,  incoiTuptible,  undefiled,  and  that 
fadeth  not  away."  *  This  is  "  the  grace  that  is  to  be  brought 
to  them  at  the  coming  of  their  Lord."  Weighed  in  the  balance 
with  this,  all  affliction  which  might  be  necessary  as  prepara- 
tion for  it,  seemed  to  the  apostle  not  worthy  to  be  taken  into 
the  account — less  than  nothing,  and  vanity.  "  The  sufferings 
of  the  present  time"  are  not  light  to  any  Christian  ;  they 
were  peculiarly  heavy  in  the  primitive  age.  No  man  ever 
bore  a  heavier  load  of  them  than  the  apostle ;  and  they  were 
often  lono;  continued.  His  whole  life  was  a  life  of  suffering  • 
yet,  heavy  as  tliey  might  be  in  themselves,  they  were  light  in 
comparison  Avith  that  weight  of  glory,  Avhich  nothing  but  the 
support  of  an  Omnipotent  arm  could  enable  a  created  spirit 
to  sustain ;  long  continued  as  they  might  be,  they  Avere  but 
momentary,  in  comparison  Avith  the  eternity  dm^ing  which  this 
glory  was  to  rest  on  him. 

The  apostle  seems  to  have  allowed  his  mind  to  dwell  on  the 
blissful  idea  of  "  the  glory  to  be  revealed,"  till  his  whole  soul 
Avas  penetrated  Avith  a  sense  of  its  inconceivable  grandeur ;  and 
he  gives  A'ent  to  his  feelings  in  the  sublime,  though  somewhat 
obscure,  paragraph  that  folloAvs  : — "  For  the  earnest  expecta- 
tion of  the  creature  Avaitcth  for  the  manifestation  of  the  sons 
of  God.  For  tlie  creature  Avas  made  subject  to  vanity,  not 
Avillingly,  but  by  reason  of  Him  Avho  hath  subjected  the  same 
in  hope  ;  because   the   creature   itself  also  shall  be  delivered 

^  iig  '<i,a«.f.  2  2  Tliess.  i.  10.  ^  Epli.  v.  27.  ■•  1  Pet.  i.  4. 


SECT.  IT,]    THE  DIVINE  METHOD  OF  JU8T1FICATIOX.  227 

from  the  bondage  of  coiTuption  into  tlie  glorious  liberty  of  the 
children  of  God.  For  Ave  know  that  the  whole  creation 
groaneth  and  travaileth  in  pain  together  until  now :  And  not 
only  they,  but  ourselves  also,  which  have  the  first-fruits  of  the 
Spirit,  even  Ave  ourselves  groan  Avithin  ourselves,  Avaiting  for 
the  adoption,  to  ivit,  the  redemption  of  the  body." ' 

Interpreters  have  differed  as  to  the  design  for  which  this 
paragraph  is  introduced  by  the  apostle — some  affirming  that 
his  object  is  to  illustrate  the  certainty,  and  others  the  great- 
ness, of  the  blessedness  Avhich  awaits  the  objects  of  the  Divine 
favour  at  tlie  consummation  of  all  things.  There  can  be  little 
reasonable  doubt  that  the  last  is  the  apostle's  object.  It  is  in- 
tended to  illustrate  and  to  confirm  his  estimate  of  the  com- 
parative unimportance  of  the  sufferings  to  A\diich  at  present 
they  are  exposed.  It  is  as  if  he  had  said — Thus  I  reckon,  and 
I  may  well  so  reckon,  /'or  the  event  we  look  for  is  one  of 
transcendent  magnitude.  Our  deliverance  is  connected  with 
the  deliverance  of  an  enslaved  Avorld.  The  day  of  our  redemp- 
tion AA^ill  be  the  jubilee  of  the  universe. 

This  passage  is  confessedly  a  difficult  one ;  but  it  deserves 
notice,  that,  like  most  other  portions  of  Scripture,  AAdiich,  for 
Avhatever  reason,  are  hard  to  be  understood,  none  of  the  pri- 
mary principles  of  Christian  faith  or  duty  are  invohcd  in  its 
interpretation. 

Considerable  obscurity  is  cast  on  it  by  the  some\Adiat  con- 
fused and  inaccurate  manner  in  Avhich  it  has  been  construed 
and  translated  in  our  version.  It  ma}^  surprise  some  to  be  told 
that  it  is  precisely  the  same  Avord  ^  AAdiich  is  translated  "  crea- 
ture" in  the  19th,  20th,  and  21st  verses,  and  "creation"  in 
the  22d.  The  phrase — "  the  earnest  expectation  of  the  crea- 
ture Avaiteth,"  though  a  strictly  literal  translation  of  the  original 
Avords,  conveys  no  distinct  idea  to  an  English  ear.  The  mean- 
ing is — '■  the  creature,  earnestly  expecting,  Avaiteth  ;'  or,  'the 
creation,  in  expectation,  waiteth.'  The  AAdiole  of  the  20th 
verse,  Avith  the  exception  of  the  concluding  words,  "  in  hope,'' 

1  Ver.  19-23.  ''  h  KTi'au. 


228  DOCTRINAL.  [PART  II. 

is  parenthetical,  and  is  plainly  tllro^\^l  in  to  show  how  the 
creation  comes  thus  earnestly  to  expect  and  wait  for  "  the 
manifestation  of  the  sons  of  God."  The  words,  "  in  hope," 
should  be  connected  with  the  21st  verse  ;  and  the  particle 
rendered  "  because,"  should  receive  its  at  least  equally  com- 
mon rendering,  "that;"  and  the  whole  verse  be  considered 
as  the  continuation  and  conclusion  of  the  sentence  commenced 
in  the  19th.  In  the  propriety  of  these  changes,  almost  all 
critical  interpreters  are  agreed.  The  passage,  construed  and 
translated  in  conformity  to  them,  would  run  thus  : — "  For  the 
creation,  in  earnest  expectation,  waiteth  for  the  manifestation 
of  the  sons  of  God  (for  the  creation  was  made  subject  to 
vanity,  not  willingly,  but  by  reason  of  Him  who  hath  subjected 
it  thereto"),  "  in  hope  that  the  creation  itself  also  shall  be 
delivered  fi'om  the  bondage  of  corruption  into  the  glorious 
liberty  of  the  children  of  God ;  for  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until  now." 

It  would  not  comport  with  the  pui'jwse  of  these  illustrations, 
to  enter  into  a  statement  and  discussion  of  all  the  different 
opinions  which  have  been  entertained  respecting  the  meaning 
of  this  passage.  I  will  content  myself  with  stating  the  only 
two  opinions  that  appear  to  me  probable,  and  giving  you  the 
reasons  that  induce  me  to  prefer  the  one  to  the  other. 

It  must  be  plain  to  every  person,  that  the  interpretation  of 
the  passage  depends  chiefly  on  the  meaning  attached  to  the 
word  translated  "  creature"  and  "  creation,"  and  which  cer- 
tainly should  have  uniformly  been  rendered  by  one  or  other 
of  these  words.  The  word  primarily  and  properly  signifies 
the  act  of  creating.^  By  a  natural  enough  transition,  it  comes 
to  signify  that  which  is  created.  It  sometimes,  and  especially 
when  connected  with  the  adjective  '  all'  or  '  every,'  signifies 
the  created  universe — the  world — the  whole  frame  of  nature  ; 
and  sometimes  it  is  restricted  to  one  particular  class  of  crea- 
tures, and  signifies  the  whole  of  them — for  example,  of  men, 
just  as  our  English  word  "world"  is  employed.     In  the  first 

'  Rom.  i.  20. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  229 

of  these  senses — that  of  the  whole  frame  of  nature — the  uni- 
verse of  creatures,  it  occurs  at  least  in  two  passages  of  the 
New  Testament  Scripture  :  "  The  first-born  of  every  crea- 
ture"*— i.e..)  as  I  apprehend,  'the  Prince  of  the  whole  crea- 
tion, the  Lord  of  the  universe;'  and  "the  beginning  of  the 
creation  of  God"^ — '  the  first  principle,  author,  or  rather, 
perhaps,  ruler,  of  the  creation  of  God.'  It  occurs  in  this  sense 
in  a  number  of  passages  in  the  Apociyphal  books.^  In  the 
second  of  these  senses — the  whole  of  limnan  creatures — it 
occurs  also  repeatedly  in  the  New  Testament :  "  Preach  the 
Gospel  to  every  creature,"*  or,  to  the  whole  creation — to  all 
men  ;  "  The  Gospel  which  is  preached  to  every  creature 
under  heaven,"^  or,  to  the  whole  creation — i.e.,  to  all  men 
under  heaven.  It  is  quite  plain,  then,  that  the  w^ord  "  the 
creature,"  or  "  creation,"  "  every  creature,"  and  "  the  whole 
creation,"  may,  so  far  as  the  usage  of  the  inspired  writers  is 
concerned,  be  interpreted  either  of  the  wliole  fi'ame  of  nature 
— the  universe  of  creatures,  or  of  mankind  at  large. 

There  is  no  other  use  of  the  term  at  all  applicable  to  the 
subject,  that  can  be  supported.  Whether  it  signifies  the  one 
or  the  other  of  these  two  things  in  the  passage  before  us, 
must  be  determined  by  considering  which  of  them  best  suits 
the  context  and  the  desig-n  of  the  apostle.  Interpreters, 
equally  learned,  are  to  be  found  on  both  sides,  as  might  be 
naturally  expected  in  such  a  case ;  each  mode  of  intei*preta- 
tion  has  its  recommendations,  and  each  its  difficulties. 

Those  who  consider  the  phrase,  "  the  creature,"  or  "  the 
creation,"  '  every  creature,'  or  '  the  whole  creation,'  as  de- 
scriptive of  the  human  race  in  general,  explain  the  passage  as 
follows  :  '■  The  whole  race  of  man  is  earnestly  expecting  and 
waiting  for  the  manifestation  of  the  sons  of  God — for  that 
period  when  the  glory  (spoken  of  in  ver.  18)  is  to  be  revealed 
in  themy  and  they  are  thus   clearly  shown  to  be  what  they 


1  Col.  i.  15.  2  Rev.  iii.  14. 

3  Judith  ix.  12,  xvi.  14  ;  Wisd.  ii.  6,  v.  17,  xvi.  24,  xix.  6. 

*  Mark  xvi.  15.  *  Col.  i.  23. 


230  DOCTRINAL.  [PART  II. 

are — the  sons  of  God  ;  and  it  is  doing  so  in  the  liope  that  the 
whole  race  shall  then  be  delivered  from  that  subjection  to 
vanity  under  which  it  at  present  groans  (the  word  "  vanity" 
being  equivalent  to  frailty,  mortality,  corruption — a  state  of 
things  not  original  to  them — not  induced  by  any  act  of  their 
will,  but  by  an  appointment  to  which  they  are  reluctantly 
subject)  ;  and  not  only  so,  but  that,  delivered  from  this  bond- 
age of  corruption,  all  men  shall  be  introduced  into  the  glorious 
liberty  of  the  children  of  God — their  complete  and  everlasting 
deliverance  from  death  and  the  grave,  and  their  immortal, 
unchano-ino;  life  of  blessedness.  The  state  of  suiferinc;  of  the 
human  race,  and  the  intensity  of  its  desires  for  deliverance, 
are  delineated,  in  the  22d  verse,  under  the  figures  of  "  groan- 
ing and  travailing  in  pain  even  until  now." ' 

This  mode  of  interpretation  seems  to  me  to  labour  under 
insurmountable  difficulties.  It  is  not  in  accordance  with  facts 
that  the  wdiole  human  creation — that  the  entire  race  of  man, 
in  all  ages,  or  in  any  age,  has  expected  a  period  when  the 
sons  of  God  shall  appear  to  be  what  they  are,  and  when  they 
themselves  shall  be  delivered  from  the  bondage  of  corruption 
and  made  fellow-heirs  with  the  sons  of  God,  of  their  peculiar 
privileges.  The  great  body  of  mankind  has,  in  almost  every 
age,  been  profoundly  ignorant  as  to  the  great  events  here  de- 
scribed. Pleathens  have  not  expected — they  do  not  expect,  the 
manifestation  of  the  sons  of  God.  They  have,  in  general,  no 
hope  of  being  delivered  fi^om  the  bondage  of  corruption.  There 
is  a  natural  fear  of  death,  and  a  natural  desu'e  of  the  continua- 
tion of  life,  which  is  all  but  universal  among  men ;  but  there 
is  not — there  never  was,  a  general  hope  of  immortality,  far 
less  of  a  resurrection,  among  the  heathen  nations.  It  by  no 
means  removes  the  difficulty,  to  say  that  they  expect  and  hope 
for  these  things  implicitly  in  the  same  way  as  they  have  been 
represented  to  desire  the  Messiah.  It  may  be  doubted  whether 
the  passage  refeiTcd  to  Ms  a  prediction  referring  to  the  Mes- 
siah   at   all ;    and,  if  it  be,  its  probable  meaning   is  —  that 

'  llaff.  ii.  7. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  231 

Messiah,  Avhen  He  came,  should  be  an  object  of  affectionate 
desire  to  the  Gentiles  as  well  as  to  the  Jews.  Besides,  the 
interpretation  under  rcAaew  goes  on  a  principle  quite  irre- 
concilable with  numerous  most  explicit  declarations  of  Scrip- 
ture— that  the  whole  hmnan  race,  without  exception,  are  to  be 
made  ultimately  happy.  There  shall  be  two  companies  before 
the  throne  of  eternal  judgment ;  and,  after  the  final  doom  is 
pronounced,  the  one  shall  "  go  into  everlasting  punishment," 
and  the  other  "  into  life  eternal."^ 

For  these  and  other  reasons,  which  might  have  been  ad- 
duced, I  am  disposed  to  prefer  the  ancient  mode  of  interpre- 
tation, which  considers  '  the  creation,'  and  '  the  whole  crea- 
tion,' as  referring  to  the  frame  of  nature,  apart  from  man — the 
irrational  and  inanimate  creation.  In  interpreting  the  greater 
part  of  the  paragraph  on  this  principle,  there  is  no  difficulty 
whatever.  The  world  in  which  we  live  has  become  "  subject 
to  vanity" — to  vicissitude,  decay,  and  dissolution.  This  phrase- 
ology seems  to  intimate  that  it  was  not  originally  so.  We  have 
but  little  information  as  to  the  state  of  the  irrational  and 
inanimate  creation  previously  to  the  fall  of  man  through  sin  ; 
but  we  have  reason  to  think  that  an  important  change  to  the 
worse  has  taken  place.  This  we  know — that,  in  its  present  state, 
our  world  is  exposed  to  vicissitude  and  change,  and  is  doomed 
to  dissolution.  "  Vanity  of  vanities,  all  is  vanity."  Every- 
thing is  fluctuating.  Processes  of  change,  more  rapid  or  more 
slow,  are  everywhere  perceptible.  "  Even  the  mountain  fall- 
ing Cometh  to  nought,  and  the  rock  is  removed  out  of  its 
place  :  the  waters  wear  the  stones,  and  the  things  which  grow 
out  of  the  dust  of  the  earth,  are  washed  away."  ^  The  animal 
tribes  are  exposed  to  many  severe  sufferings  ;  and  we  knoAv 
that,  as  "  the  world  which  once  was,  being  ovei-flowed  with 
water,  perished,"  so  "  the  heavens  and  the  earth  which  are 
now,  are  kept  in  store,  reserved  unto  fire  in  the  day  of  judg- 
ment and  perdition  of  ungodly  men  ;  when  the  heavens  shall 
pass  away  with  a  mighty  noise,  and  the  elements  shall  melt 

»  Matt.  XXV.  46.  2  Job  xiv.  18,  10. 


232  DOCTRINAL.  [PART  II. 

with  fervent  fire,  and  the  earth  also,  and  tlie  works  which  are 
therein,  shall  be  burnt  up."^ 

Into  this  state  the  creation  was  brought,  "  not  willingly" — 
not  of  its  own  accord.  ^  Will'  cannot  properly  be  ascribed  to 
the  frame  of  nature,  irrational  and  inanimate ;  but  the  mean- 
ing is,  that  this  subjection  to  vanity  did  not  arise  out  of  its 
original  constitution.  It  is  abnormal,  and  was  superinduced 
by  the  will  of  "  Him  who  subjected  it."  Some  interpreters 
consider  this  appellation  as  denoting  Adam,  others  Satan  ; 
but  there  seems  no  valid  reason  of  doubt  that  God  is  meant. 
Whatever  occasioned  this  change,  the  omnipotent  will  of  God 
alone  could  cause  it.  The  world  became  "  subject  to  vanity" 
when  He  proclaimed,  "  Cursed  is  the  ground  for  thy  sake."  ^ 

Now,  this  state  of  subjection  to  vanity  is  not  to  continue 
for  ever.  The  creation  is  to  be  delivered  from  the  bondage 
of  corruption — this  state  of  subjection  to  change,  decay,  and 
dissolution.  There  is  to  be  "  a  new  heaven  and  a  new  earth, 
wherein  Righteousness  is  to  dwell,"  ^  and  where  Stability  and 
Peace  shall,  under  her  protection,  make  their  abode.  The 
earth  which  now  is,  is  materially  the  same  as  the  earth  that 
was  previous  to  the  deluge  ;  and  the  earth  that  shall  be  after 
the  conflagration,  shall  be  materially  the  same  as  the  earth 
that  now  is  ;  so  that  its  re-formation  may  be  considered  as  a 
deliverance  of  the  frame  of  nature  from  the  bondage  of  cor- 
ruption. We  know  but  little  of  the  new  earth ;  but  we  know 
that  it  shall  "  reinain  before  the  Lord,"  *  no  longer  "  subject 
to  vanity." 

As  to  the  brute  tribes,  if  they  are  to  be  included  in  the  ex- 
pression, "  whole  creation,"  the  phraseology  does  not  neces- 
sarily imply  their  resurrection  ;  though  this  is  not  the  absurd 
idea  or  impossible  event  which  superficial  thinkers  are  apt  to 
suppose  it.  It  merely  implies,  that  if  there  are  irrational 
creatures  in  that  better  state  of  things,  they  shall  not  be  ex- 
posed to  the  sufferings  to  which  they  are  exposed  in  the  pre- 
sent state. 

'  2  Peter  iii.  5,  10.  '  Gen.  iii.  17. 

'  2  Peter  iii.  13.  *  Isa.  Ixvi.  22. 


SECT.  II.]       THE  DIVIXE  METHOD  OF  JUSTIFICATION.  233 

But  the  whole  creation  is  not  only  to  be  "  delivered  fi*om 
the  bondage  of  corruption,"  but  its  various  constituent  parts 
are  to  be  introduced  to  a  new  and  higher  state  of  being  :  they 
are  to  be  "  delivered — into  the  glorious  liberty  of  the  chikben 
of  God."  The  phrase  is  elliptical,  some  such  word  as  inducted 
must  be  supplied.  "  The  liberty  of  the  children  of  God,"  is 
freedom  from  evil  in  all  its  forms,  and  the  enjojonent  of  the 
corresponding  good;  and  when  the  children  of  God  obtain 
this  liberty  in  its  perfect  form,  the  whole  creation  shall  enter 
on  a  state  in  which  nothing  is  deficient  or  wrong — a  state  of 
perfection  suited  to  its  nature.  The  new  earth  will  not  be 
less  perfect  and  beautiful  than  the  paradisaical — probably  in- 
comparably more  so. 

Some  good  interpreters  have  supposed  subjection  to  vanity 
to  refer  to  the  creatiu'es  become  the  occasions  and  instruments 
of  sin,  and  their  deliverance  to  the  removal  of  this  state  of 
things;  but  though  this  principle  of  interpretation  leads  to 
some  pleasing,  useful  thoughts,  it  is  too  Hmited  to  be  a  satis- 
factory key  to  the  passage.  All  that  we  have  said  is  plain 
enough,  quite  accordant  with  other  passages  of  Scripture, 
and  all  tends  to  show  the  transcendent  magnitude  of  that 
glorious  deliverance  which  Christians  are  secui'ed  of,  by  the 
Divine  method  of  justification,  and  in  comparison  with  which 
the  apostle  considers  the  afllictions  of  the  present  time  as 
nothing. 

But  what  are  we  to  make  of  such  expressions  as  the  frame 
of  natiu'e  earnestly  expecting,  hoping,  and  waiting  for  the 
period  when  the  sons  of  God  are  to  be  manifested,  and  when 
itself  is  to  be  delivered  from  the  bondage  of  corruption  ;  and 
testifying  the  ardour  of  its  expectation,  by  stretching  out  the 
neck,  groaning,  and  travailing  in  pain  ?  It  is  plain,  that  in  a 
literal  sense,  these  plu'ases  are  quite  inapplicable  to  the  crea- 
tion, in  the  sense  in  which  we  understand  the  term.  The 
apostle  here  uses,  as  he  does  in  other  places,  the  figure  of 
speech  which  rhetoricians  call  personification.  He  ascribes 
life  and  reason  to  inanimate  and  irrational  creatures.  This  is 
no  uncommon  thing,  even  in  the  language  of  ordinary  life. 


234  DOCTRINAL.  [PAKT  II. 

We  say,  when  the  fields  are  parched  and  riven  with  burning 
drought,  that  they  are  thirsty,  and  are  opening  their  mouths 
for  the  drink  that  is  necessary  to  refresh  them.  In  a  fine 
summer  day,  when  everything  looks  beautiful,  we  say  Nature 
smiles.  Instances  of  this  kind  in  Scripture  are  very  frequent. 
You  will  find  them  Gen.  iv.  10 ;  Lev.  xxvi.  34 ;  Psalm  xix. 
1 ;  xcvi.  11,  12 ;  xcviii.  7,  8  ;  cxiv.  3-6  ;  Hab.  iii.  10  ; 
James  v.  4.     These  are  but  specimens. 

But  then,  in  all  Scriptiu*al  personifications,  tnxe  and  im- 
portant meaning  is  embodied ;  and  here  we  are  taught,  in  a 
highly  poetical  and  beautiful  manner,  that  at  the  period  when 
the  manifestation  of  the  sons  of  God  is  to  take  place,  which  is 
at  the  time  of  the  redemption  of  the  body,  a  glorious  change 
to  the  better  is  to  take  place  on  the  frame  of  nature,  and  that 
were  it  endowed  with  sense  and  reason,  it  would  expect 
and  wait  for  it,  and  that  there  are  appearances  which,  to  a 
poetic  mind,  naturally  assume  the  aspect  of  the  expression  of 
such  sentiments ;  earthquakes,  volcanoes,  furious  temjiests, 
desolate  wildernesses,  seem  the  utterances  of  nature's  suffer- 
ings, and  desires,  and  anticipations.  The  whole  paragraph  is 
a  highly  poetical,  but,  at  the  same  time,  a  perfectly  intelligible 
representation  of  this  truth,  that  the  final  deliverance  of  the 
people  of  God  from  evil  is  to  be  connected  with  a  great  and 
most  favourable  change  in  the  general  fi'ame  of  nature. 

There  is,  indeed,  one  difficulty  connected  with  this  mode 
of  interpretation,  but  it  is  not  a  formidable  one.  It  may 
seem  strange  that,  in  the  midst  of  an  important  discussion,  the 
apostle  should  at  once  rise  from  plain  prose  into  the  highest 
regions  of  poetry.  The  solution  of  the  difficulty  is  in  the 
nature  of  the  subject,  and  the  deep  interest  the  apostle  had 
in  it.  The  thought  of  the  glory  to  be  revealed,  stirred  the 
very  depths  of  his  soul,  and  called  forth  its  sublimest  thoughts 
and  most  impassioned  emotions.  These  could  not  find  natm'al 
utterance  in  anything  but  poetical  language.  On  the  sup- 
position that  the  language  is  figurative,  all  is  in  harmony  with 
the  laws  of  the  human  mind ;  but  if  it  is  not,  as  is  supposed, 
bv  those  who  apply  the  jmssage  to  men  generally,  I  do  not 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  235 

see  how  the  apostle  can  be  defended  against  the  charge  of 
gross  exaggeration. 

In  tlie  verses  that  follow,  the  apostle  states,  that  the  great 
event — "  the  glory  to  be  revealed,"  "  the  manifestation  of  the 
sons  of  God" — "  the  deliverance  from  the  bondage  of  corrup- 
tion," for  which  even  the  irrational  and  inanimate  creation 
seemed  to  long,  was  regarded  with  deep  intelligent  interest,  and 
looked  forward  to  with  earnest  desire  by  those  who,  like  him  and 
the  believing  Romans,  had,  in  the  Spirit,  obtained  an  earnest 
of  the  blessings  then,  only  then,  to  be  fully  enjoyed :  "  And  not 
only  they,  but  ourselves  also,  wdiich  have  the  first-fruits  of  the 
Spirit,  even  we  ourselves,  groan  within  ourselves,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  the  body."^  The 
word  they  is  a  supplement ;  the  phrase  rendered  "  not  only," 
is  the  same  as  that  which  in  the  first  paragraph  of  the  fifth 
chapter  is  repeatedly  rendered  "  and  not  only  so."  If  any 
supplement  was  inserted,  it  should  have  been  the  whole  crea- 
tion ;  "  And  not  only  does  the  whole  creation  groan  and  travail 
in  pain,  but  even  we  ourselves,  who  have  received  the  first 
fruits  of  the  Spirit,  while  waiting  for  the  adoption,  the  redemp- 
tion of  the  body,  groan  within  ourselves." 

The  "  first  fruits  of  the  S})irit"  is  a  figurative  expression. 
"  The  first  fruits,"  literally,  denotes  a  portion  of  the  best  of 
the  first  ripe  grain  solemnly  devoted  to  God.  The  word,  when 
used  metaphorically,  always  impHes  the  idea  of  excellence, 
connected  with  the  idea  that  the  persons  or  things  to  which 
it  is  applied,  form  a  part  of  an  assemblage  of  persons  or 
tilings,  and  have  a  priority,  in  time  or  in  dignity,  to  their  asso- 
ciates. "  The  first  fruits"  of  "  the  lump"  of  the  Jewish 
nation,^  seems  to  mean  their  patriarchs.  When  Christ  is 
called  "  the  first  fruits  of  them  who  sleep,"  the  idea  is.  He  was 
the  first  who  rose  fi'om  the  dead  to  die  no  more,  and  His  resur- 
rection is  necessarily  connected  with  theirs.^  Epenetus*  is 
termed   the  first  fruits  of  Achaia  to   Christ,   i.e.,   the    first 

'  Ver.  23.  ''  Rom.  xi.  16. 

•^  1  Cor.  XV.  20.  *  Horn.  xvi.  5. 


236  DOCTRINAL.  [PART  II. 

Acliaian  convert.  There  is  thus  no  difficulty  in  finding  the 
meaning  of  "  first  fruits,"  used  figuratively. 

But  what  are  the  "first  fruits  of  the  Spirit?"  By  "the 
Spirit,"  we  are  to  understand  the  Holy  Spirit,  with  His  gifts 
and  influences ;  and  His  first  fruits  may  be  considered  as  de- 
scriptive either  of  a  portion  of  His  gifts  and  graces,  viewed  in 
reference  to  the  whole  of  His  gifts  and  graces  to  be  communi- 
cated to  the  Church,  or  of  the  gifts  and  graces  of  the  Spirit 
generally,  as  first  fruits  of  the  full  harvest  of  holy  happiness 
to  be  enjoyed  by  Christians  at  the  consummation  of  all  things. 
In  the  first  case,  "  we  who  have  the  first  fruits  of  the  Spirit," 
means,  we  the  apostles  or  primitive  Christians,  who  first  in 
order  of  time  received  the  gifts  of  the  Holy  Ghost.  In  the 
latter  case,  it  means  we  Christians  who,  in  the  sanctifying  and 
comforting  infiuences  of  the  Holy  Spirit,  enjoy  the  first  fruits 
of  the  holy  happiness  we  expect  to  enjoy  in  heaven. 

We  prefer  the  latter  mode  of  interpretation,  for  the  follow- 
ing reasons.  What  the  apostle  describes  here  is  not  peculiar 
to  apostles  or  primitive  Christians,  but  is  common  to  all  Chris- 
tians, expecting  and  w^aiting  for  full  salvation,  and  in  the 
meantime  groaning  within  themselves.  It  gives  more  force 
to  the  apostle's  contrast ;  not  only  does  the  enslaved  creation 
groan,  but  we,  though  partially  delivered,  groan ;  and  it 
accords  with  the  description,  which  the  apostle  elsewhere  gives 
us,  of  the  Holy  Spirit,  as  "  the  earnest  of  the  inheritance  until 
the  redemption  of  the  purchased  possession."  ^  In  the  enlight- 
ening, sanctify'ing,  comforting  influences  of  the  Holy  Sj^ii'it, 
Christians  have  the  first  fruits  of  final  salvation.  These  are 
a  portion  of  it ;  for  what  is  heaven  but  perfect  knowledge, 
holiness,  and  happiness  *?  and  in  them,  too,  they  have  evidence 
that  in  due  time  they  shall  have  the  whole  of  what  they  have 
now  the  earnest. 

Now,  in  these  circumstances,  they  are  expecting  and  wait- 
ing for  the  adoption — the  redem])tion  of  tlie  body.  "  The 
adoption,"  is  the  state  of  mature,  manifested,  Divine  sonship 

'  Eph.  i.  14. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  237 

that  is  identified  -vAath  "  the  redemption  of  the  body."  I  cannot 
doubt  that  this  means  the  resurrection  of  the  body ;  not,  as 
some  would  have  it,  "  deliverance  from  the  body  of  sin,"  or  from 
the  mortal  body — or  the  redemption  of  the  Chm'ch,  the  mys- 
tical body  of  Christ.  The  resurrection  had  already,  at  verse 
11th,  been  spoken  of  as  the  completion  of  the  deliverance  by 
Christ.  It  is  when  the  saints  become  "  the  childi'en  of  the 
resurrection,"  that  in  their  complete  nature — soul  and  body — 
perfected,  they  are,  and  are  recognised  to  be,  "  the  children  of 
God."  ^     That  is  the  state  of  mature  sonship. 

With  the  "  first-fruits" — the  gifts  and  graces  of  the  Spirit, 
Christians  are  made  truly,  but  not  completely,  happy  ;  and  the 
enjoyment  of  these  leads  them  to  expect  and  wait  for  what  has 
been  distinctly  promised  to  them;  but  while  waiting,  expecting, 
they  groan  as  well  as  the  creation.  They  too  still  sufifer  from 
the  state  which  sin  has  introduced.  They  are  saved,  but  they 
are  not  completely  saved.  Their  desire  is  expressed  in  gi'oans. 
It  is  the  expression  of  present  suffering,  as  well  as  coming, 
complete  deliverance.  The  phrase — "within  ourselves,"  is 
somewhat  obscure.  It  seems  equivalent  to — we  deeply,  though 
patiently,  groan  ;  oui"  suffering  is  intense,  our  desires  ardent. 
It  is  probably  too  intended  to  suggest  the  thought,  that  our 
longings  are  very  different  from  those  of  the  whole  creation. 
Theirs  is  an  unconscious,  ours  an  intelligent  desire. 

The  verses  which  follow  explain  how  it  is  that  they  who 
have  the  first-fruits  of  the  Spirit  expect  and  groan.  The  rea- 
son is,  their  salvation,  in  its  complete  form,  is  a  fatm^e,  not  a 
present  thing — the  object  of  hope,  not  of  enjoyment.  It  is  not 
present,  therefore  they  groan.  It  is  future,  therefore  they  hope. 
"  For  we  are  saved  by  hope  :  but  hope  that  is  seen  is  not  hope  : 
for  Avhat  a  man  seeth,  why  doth  he  yet  hope  for  ?  But  if  we 
hope  for  what  we  see  not,  then  do  we  with  patience  wait  for  it.^ 

"We  are  saved  by  hope"  does  not  mean,  '  that  it  is  through 
the  influence  of  hope,  founded  on  faith,  on  our  mind,  that  we 
persevere  in  faith  and  holiness,  and  thus  obtain  full  salvation.' 

1  Luke  XX.  36.  '  Ver.  24-2.5. 


238  DOCTRINAL.  [PART  IT. 

Tliis  is  true,  but  it  is  not  to  the  apostle's  purpose,  ^^^lat  he 
means  is,  '  We  are  saved,  in  the  full  extent  of  that  word,  not 
immediately,  but  prospectively ;  so  that  we  cannot  so  justly  say 
that  we  are  saved,  as  that  we  hope  to  be  saved.'  "  The  salvation 
that  is  in  Christ  with  eternal  glory,"  is  to  be  looked  and  longed 
for,  and  will  be  brought  to  us  at  the  coming  of  our  Lord 
Jesus.  "  Now  hope  that  is  seen  is  not  hope."  Hope  here  is 
the  thing  to  be  hoped  for,  and  seen  is  equivalent  to  realized. 
A  blessing  which  we  were  expecting,  when  realized,  ceases, 
as  a  matter  of  course,  to  be  hoped  for.  It  loses  its  distinctive 
character  and  name.  It  is  no  longer  a  hope,  it  is  an  enjoy- 
ment. "  For  what  a  man  seeth,  why  doth  he  yet  hope  for  ?  " 
A  state  of  complete  enjoyment  puts  an  end  to  all  hope  but 
the  hope  of  itS'Continuance. 

Tliis  is  not,  however,  the  state  of  Christians  here.  They 
are  hoping  for  what  they  do  not  see.  They  are  expecting 
something  different  from,  something  better  than,  any  thing 
they  have  experienced.  "  It  does  not  yet  cqypear  what  they 
shall  be."^  They  know  much  about  their  future  salvation, 
but  it  is  by  faith,  and  not  by  sight ;  and  therefore  they  expect, 
and  patiently  expect  it.  It  is  future,  therefore  they  groan. 
It  is  certain,  therefore  they  wait,  patiently  wait.  So  that,  in 
the  circumstances  of  their  present  state,  there  is  notliing  which 
should  perplex  and  harass  the  Christian,  and  make  him  doubt 
of  the  certainty  and  security  of  the  love  of  God  to  him  in 
Christ  Jesus. 

How  abundant  are  the  consolations  thus  provided  for  true 
Christians,  amid  the  aftiictions  of  life,  however  complicated 
and  severe  !  They  suffer  with  Christ.  They  shall  be  glori- 
fied together  with  Him.  And  they  suffer  with  Him,  in  order 
that  they  may  be  glorified  with  Ilim. 

Their  sufferings,  however  heavy,  however  protracted,  do  not 
deserve  to  be  compared  with  the  exceeding  and  eternal  weight 
of  glory.  They  may  look  forward  with  confidence  to  an  event 
which  will  fill  the  universe  with  gladness.     But  none  of  all 

'  1  Jolui  iii.  2. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  230 

tlie  creatures  will  be  so  liappy  as  they — the  redeemed  of  the 
Lord,  the  manifested  sons  of  God. 

How  thankful  should  they  be  for  the  first-finiits  of  the 
Spii'it,  and  how  diligent  in  seeking  a  larger  measure  of  them ! 

How  important  is  it  for  them  to  take  just  views  of  their 
present  condition,  to  remember  habitually  that  the  highest 
blessings  their  nature  is  capable  of,  are  future ;  that  if  they 
would  not  be  disappointed,  they  must  make  them  the  great 
object  of  hope  !  The  hopes,  even  of  Christians,  are  often 
misplaced  ;  and  those  of  them  that  are  rightly  placed,  are 
interrupted  and  feeble.  If  a  man  place  his  hopes  in  things 
seen  and  temporal,  he  may  reckon  on  disappointment.  He 
may  often  not  get  what  he  expected ;  and  he  shall  never  obtain, 
even  in  that  which  he  does  get,  the  satisfaction  he  anticipated 
from  it.  Steady  hope,  founded  on  firm  faith,  will  not  prevent 
a  man  fi'om  feeling  the  afflictions  of  life,  or  from  groaning 
under  them  ;  but  it  will  enable  him  to  expect  and  to  wait — 
nay,  it  will  enable  him  to  rejoice  in  liis  tribulations,  for  he 
regards  them  as  steps  towards  the  glory  of  God,  in  the  hope 
of  which  he  exi^lts. 

Let  those  who  profess  to  have  the  hope  of  the  Gospel  seri- 
ously examine  whether  the  hope  they  cherish  be  indeed  the 
hope  of  the  Gospel ;  and,  to  ascertain  this,  to  inquire — what 
is  its  foundation,  and  what  are  its  effects  ? 

Let  those  who  have  good  hope  through  grace  seek  to 
"  abound  in  hope  through  the  power  of  the  Holy  Ghost;"  and 
for  this  purpose,  let  them  often  meditate  on  the  great  object 
of  hope,  eternal  life  ;  and  on  the  only  ground  of  hope,  the 
sovereign  grace  of  God,  finding  its  way  to  sinful  man  through 
the  mediation  of  His  Son,  made  known  in  the  word  of  the 
truth  of  the  Gospel.  And  let  them  often  too  "  bow  their  knees 
to  the  God  of  hope,  the  God  and  Father  of  our  Lord  Jesus 
Christ,  that  He  may  give  them  the  spirit  of  wisdom  and  reve- 
lation in  the  knowledge  of  Him,  that  the  eyes  of  their  under- 
standing being  enlightened,  they  may  know  what  is  the  hope  of 
His  calling,  and  what  the  riches  of  the  glory  of  His  inheritance 
in  the  saints."     Thus  shall  they  be  enabled,  though  groaning, 


240  DOCTRINAL.  [pART  IT. 

to  endure  bravely,  and  wait  patiently,  as  seeing  Ilim  and  that 
which  is  invisible,  till  the  seen  shall  give  way  to  the  unseen, 
the  temporal  to  the  eternal ;  and  then  they  shall  find  that 
"  Hope  maketh  not  ashamed."  They  expect  much,  but  they 
shall  obtain  more  ;  they  shall  receive  exceeding  abundantly 
above  all  that  they  could  ask  or  think.  It  is  not  merely  what 
eye  has  never  seen,  ear  never  heard,  but  yvhat  never  entered, 
never  could  enter,  into  the  heart  of  man  to  conceive,  that 
"God  hath  prepared  for  him  that  waiteth  for  Him." ^  This 
is  the  "  salvation  that  is  in  Christ,  with  eternal  glory." 

And  all  this  may  be  yours,  poor  thoughtless  sinner,  miser- 
able self-deceiver,  base  hypocrite,  open  profligate,  if  now,  in  the 
faith  of  the  truth,  yon  receive  Him,  who  is  our  hope,  as  He  is 
our  peace,  "  made  of  God"  to  men,  "  wisdom,  and  righteousness, 
and  sanctifi cation,  and  redemption."  But  it  must  be  now. 
The  Master  will,  ere  long,  in  reference  to  each  of  you,  rise  up 
and  shut  to  the  door — by  the  hand  of  death.  How  soon  may 
this  be,  how  suddenly !  And  then  there  is  no  hope  for  you, 
false  or  true,  throughout  eternity.  Nothing  but  intolerable 
suffering,  and  a  certain  fearful  looking  for  of  its  uninterrupted, 
unendino;  continuance.  Turn  to  the  strono-hold.  Prisoner  of 
hope  !  The  Avenger  is  out,  and  on  thy  track,  and  may  at  any 
moment  overtake  or  intercept  thee.  "  Escape  for  thy  life," 
for  thy  soul's  life  !  Flee  !  "  Look  not  behind  thee."  The 
gate  is  open  ;  nor  man,  nor  angel  can  shut  it.  No  safety  with- 
out— no  danger  within. 

3.  Suitable  Spiritual  Aids  a^^e  furnished  under  Affliction.^ 

A  third  and  powerful  consideration,  showing  that  "  the 
sufferings  of  the  present  time"  do  not  affect  the  reality  and 
security  of  the  blessings  connected  with  a  personal  interest  in 
"  the  Divine  method  of  justification,"  is  adduced  in  the  2Gth 
verse — '  Under  these  afflictions,  Christians  are  furnished  with 
suitable  spiritual  aids  and  supports.'  "  Likewise  the  Spirit 
also  helpeth  our  infirmities  :  for  we  know  not  what  we  should 

'  Isa.  Ixiv.  4.  »  Chap.  viii.  26,  27. 


SECT.  II.]       THE  DIVINE  2IETIIOD  OF  JUSTIFICATION.  241 

pray  for  as  we  ought ;  but  the  Sph'it  itself  maketh  interces- 
siou  for  us  with  crroanino;s  which  cannot  be  uttered.  And 
He  that  searcheth  the  hearts  knoweth  what  is  the  mind  of  the 
Spirit,  because  He  maketh  intercession  for  the  saints  accord- 
ing to  the  will  of  God.'"  ^ 

The  force  of  the  word  "  likewise"  seems  to  be — '  Not  only 
does  hope  lead  us  patiently  to  wait  for  deliverance  from  our 
afflictions ;  spiritual  aids  are  also  afforded  us  for  the  same 
puii:)0se.' 

The  term  "  infirmities,"  or,  as  is  now  generally  admitted  to 
be  the  better  reading,  "  infirmity,"  does  not  seem  to  have  a 
reference  to  moral  deficiencies,  but  to  afflictions,  and  particu- 
larly to  afflictions  rising  out  of  the  faith  and  profession  of 
Christianity.  This  appears  from  the  following  passages  : — 
"  If  I  mvist  needs  glory,  I  will  glory  of  the  things  which  con- 
cern mine  infirmities."  ^  "  Of  such  an  one  will  I  glory :  yet 
of  myself  I  will  not  glory,  but  in  mine  infirmities."^  "  He 
said,  My  grace  is  sufficient  for  thee  ;  for  ^ly  strength  is  made 
perfect  in  weakness"  (infirmity,  the  same  word).  "Most 
gladly  therefore  will  I  rather  glory  in  my  infirmities,  that  the 
power  of  Christ  may  rest  upon  me.  Therefore  I  take  pleasure 
in  infirmities" — what  follows  explains  what  he  means  b}'  that 
phrase — "  in  reproaches,  in  necessities,  in  persecutions,  in 
distresses,  for  Christ's  sake  :  for  when  I  am  weak"  (infirm), 
"  then  am  I  strong."  * 

Now,  the  apostle  here  describes  a  j^eculiar  kind  of  spiritual 
help,  which  Christians  were  secured  of,  in  the  state  of  infir- 
mity or  affliction  in  which  they  are  placed,  in  the  present  time. 
It  is  of  importance  that  we  should  ascertain,  as  exactly  as 
possible,  the  phase  of  affliction  Avhich  the  apostle  has  in  his 
eye.  The  persons  he  is  speaking  of  are  justified  persons — 
who,  through  faith,  have  peace  with  God,  and  fi'ee  access  to 
Him — who  have  received,  not  the  spirit  of  bondage,  but  of 
adoption,  and  habitually  regard  God  as  their  Father.  They 
know  His   name,  and  have  confidence  in   Him.     They  are 

'  Ver.  26,  27.      -  2  Cor.  xi.  .",0.       ^  2  Cor.  xii.  5.      ■*  2  Cor.  xii.  9,  10. 

Q 


242  DucTiiiNAi..  [part  11. 

sure  of  all  that  is  good  for  them  fi'om  Him,  for  the  asking. 
Why,  then,  should  they  ever  be  perplexed  and  unhappy, 
however  afflicted  ?  Why  should  they  not  "  be  anxious  for 
nothing,  but  in  everything  with  prayer  and  siipplication,  Avith 
thanksgiving,  make  their  requests  known  to  God?"  and  if 
they  do  so,  assuredly  "  the  peace  of  God,  which  passeth  all 
understanding,  shall  keep  their  hearts  and  minds  in  Christ 
Jesus."  ^  But  here  is  the  difficulty :  they  often,  in  their  in- 
firmity, "  do  not  know  Avliat  they  should  ask  as  they  ought." 
They  know — ^for  "  this  is  the  confidence  they  have  in  Him, 
that  if  they  ask  anything  according  to  His  will.  He  heareth 
them  " " — that  "  whatsoever  they  ask,  believing,  they  shall 
receive."  But  what  is  according  to  the  will  of  God,  they  often 
but  very  dimly  descry — sometimes  cannot  at  all  perceive ;  and 
they  often  experience  a  great  deficiency  of  that  faith  and  holy 
desire,  which  they  know  to  be  essential  to  acceptable  prayer. 
Could  they  but  find  their  way  to  their  Father's  throne,  and 
pour  out  requests  consciously  agreeable  to  His  will,  and  in 
the  assurance  of  being  heard,  any  affliction  could  be  borne. 
This  seems  to  have  been  exactly  the  state  of  the  Psalmist, 
when  he  said,  "  This  is  my  infirmity."  * 

Now,  says  the  apostle,  "  the  Spirit  helpoth  our  infirmity," 
or  "  our  infirmities."  We  have  spiritual  aids,  suited  to  our 
circumstances,  in  our  infirmity.  It  has  been  doubted  whether 
"  the  Spirit"  here  be  the  Holy  Spirit,  personally  considered, 
or  the  spirit  as  opposed  to  the  flesh — the  spirit  of  adoption — 
the  new  nature.  It  does  not  much  matter  which  interpreta- 
tion is  adopted  ;  for,  if  it  be  the  Spirit  personally,  it  is  the 
Spirit  working  by  the  instrumentality  of  the  new  frame  of 
dispositions  which  He  has  formed  and  sustains ;  and  if  it  be 
the  new  nature,  it  is  that  frame  of  thought  and  feeling,  as 
influenced  by  Him  whose  work  it  is. 

The  expression  deserves  notice  :  "  The  Spirit  itself  hclpeth 
our  infirmity" — aids  us,  in  the  vciy  distressed  state  to  which 
he   refers,    "  by  groanings  that  cannot  be  uttered."     "  The 

»  Phil.  iv.  G,  7-  "1  John  v.  14.  •''  Psalm  Ixxvii.  10. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  243 

Spirit  itself^  ^ — the  veiy  same  words  used  of  the  Spirit  of 
adoption^ — "  maketh  intercession  for  us,  with  groanings  which 
cannot  be  uttered."  The  help  is  most  appropriate ;  it  is  just 
what  we  need.  We  feel  as  if  we  could  not  pray ;  but  the 
Spirit  prays  for  us — in  us,  not,  it  may  be,  in  articulate 
words,  but  "  with  groanings  which  cannot  be  uttered." 

What  is  the  meaning  of  these  words,  supposing  the  refer- 
ence to  be  to  the  spirit  of  adoption  — the  spirit,  in  opposition 
to  the  flesh '?  Let  us  take  the  apostle  himself  as  an  example. 
On  a  certain  occasion,  he  was  in  a  state  of  great  infirmity 
and  affliction.  He  was  a  prisoner,  and  might  at  any  time 
become  a  condemned  prisoner.  He  had  eager  desires  to  de- 
part and  be  with  the  Lord ;  but  he  had  also  a  deep  interest 
in  the  cause  of  Christ,  and  would  willingly  do  and  suffer  any- 
thing to  promote  it.  He  was  "  in  a  strait  between  two." 
For  a  time,  it  would  seem,  he  did  not  know  what  to  pray  for. 
"  What  I  should  choose,"  he  says,  "  I  wot  not."  His  new 
nature  led  him  to  groan  in  earnest  desire  that  Christ  might 
be  glorified  in  his  life  or  in  his  death,  though  not  able  to  say 
whether  he  should  pray  for  the  one  or  the  other.  And  "  He 
that  searcheth  the  heart" — God,  knew — observed,  "  the  mind 
of  the  Spirit" — the  workings  of  his  new  nature,  and  gave  the 
apostle  deliverance  from  the  afflicting  uncertainty  as  to  what 
he  was  to  ask,  by  making  it  plain  to  him  that  it  was  more 
needful  for  the  Church  that  he  should  continue  in  the  flesh, 
and  giving  him  the  assurance  that  he  should  so  "  abide  and 
continue  for  a  season."^ 

The  force  of  the  concluding  clause,  according  to  this  mode 
of  interpretation,  is  confirmatory  :  "  for,"  or  '  because,'  "  He," 
or  '  it' — the  Spirit,  "  does"  thus  "  make  intercession  for  the 
saints"  (literally)  "  according  to  God" — i.e.,  '  agreeably  to  the 
will  of  God.'  The  desires  which  grow  out  of  the  renewed 
mind,  even  when  the  individual  cannot  distinctly  express 
them,  will  bring  down  blessings — the  appropriate  blessings. 
"  Sighs  can  convey  any  thing  to  Him."  *    The  new  creature  is 

'  cvro  TO  Ts-uilfcet.  '  Ver.  IG.  '  Thil.  i.  19-25. 

*  George  Herbert. — TIte  Bag. 


244  DOCTRINAL.  [PART  II. 

God's  OA\Ti  creature,  and  He  understands  it  thoroughly — better 
than  it  does  itself.  The  sobbings  of  His  child  have  to  Him  a 
distinct  meaning  ;  and,  while  the  very  utterance  of  them  gives 
relief,  how  much  greater  a  suj:)port  is  it  to  know  He  regards 
them  all;  and  that  "what  is  good  He  will  give !"  Such  is  the 
meaning,  if  by  the  Spirit,  we  understand  the  Spirit  of  adoption. 

If,  as  many  most  learned  and  devout  interpreters  think, 
"the  Spirit"  here  is  to  be  understood  personally  of  the  Holy 
Spirit,  the  meaning  is  not  materially  different.  The  Holy 
Spirit  assists  us — helps  our  infirmity — helps  us  when  we  are 
infirm,  and  especially  when,  under  our  infirmities,  we  do  not 
know  what  to  pray  for  as  we  ought.  He  excites  the  right 
desire,  in  the  due  degree ;  and  He  enables  us  to  utter  it,  if 
not  in  eloquent,  or  even  articulate  words,  in  earnest  groan- 
ings.  When  the  Holy  Spirit  is  said  to  "  make  intercession 
for  us  with  groanings,"  it  plainly  means,  He  enables  us  thus 
to  make  intercession  for  ourselves — ^just  as,  when  sent  as  "  the 
Spirit  of  God's  Son"  into  the  hearts  of  Christians,  He  is  said 
to  " cry  Abba,  Father" ' — i.e.,  He  makes  them  "cry  Abba, 
Father."  He  gives  them  true  filial  affection,  and  enables  them 
to  express  it.  He  is,  as  Fenelon  says,  "  the  soul  of  om'  souL" 
It  is  a  good  remark  of  Augustine :  "  The  Holy  Spirit  does 
not  groan  in  Himself — with  Himself,  as  a  person  of  the  Trinit}'; 
but  He  groans  in  us  when  He  makes  us  m'oan."-  The  entire 
distinctness,  in  nature,  form,  and  design,  of  this  intercession 
of  the  Holy  Spirit,  from  the  intercession  of  Christ,  must  be 
obvious  on  the  slightest  reflection. 

Now,  this  deep  internal  groaning  for  blessings  needed,  but 
the  precise  nature  of  which  is  not  distinctly  perceived,  is  the 
work  of  the  Holy  Ghost.  What  it  expresses  is  a  part  of  "  the 
mind  of  the  Si)irit,"  of  which  the  apostle  speaks  in  the  begin- 
ning of  the  chapter.  "  God  knows  the  mind  of  the  Spirit," 
however  it  is  expressed.   He  distinguishes  it,  even  in  His  own 

'  Gal.  iv.  G. 

-  "  Non  Spiritu.s  Sanctus  in  scmctipso,  apud  somctipsum,  in  ilia  Irini- 
tate  geniit,  scd  in  nobis  gemit,  (juiu  gcnicrc  nos  f'iicit." — Tract,  vi.  in 
Joh.  §  2. 


SECT.  II.]     THE  DIVIXE  METHOD  OF  JUSTIFICATION.  245 

people,  from  "  the  mind  of  the  flesh :"  He  will  not  answer 
desires,  uttered  or  unuttered — utterable  or  unutterable,  that 
come  from  "  the  mind  of  the  flesh,"  which  in  none  can  be 
pleasing  to  Him — which,  in  His  people,  is  peculiarly  displeas- 
ing to  Him ;  but  He  will  lend  His  ear  to  the  praj-er  which  is 
the  expression  of  the  desire  which  comes  from  "  the  mind  of 
the  Spirit."  The  concluding  clause  has  the  same  force  as  in 
the  former  mode  of  interpretation — it  is  confirmatory  :  "  for 
the  Spirit  does  thus  make  intercession  for  the  saints,  according 
to  the  will  of  God." 

Surely,  then,  afilictions,  under  which  Christians  have  such 
helps,  are  no  proofs  that  they  are  not  the  objects  of  the  pecuhar 
love  of  God  :  they  are  strong  proofs  of  the  very  reverse. 
Beautifully  and  impressively  does  the  venerable  Moses  Stuart '^ 
say  :  "  The  Christian  who  reads  this  passage  wdth  a  spirit 
that  responds  to  the  sentiment  which  it  discloses,  cannot  avoid 
lifting  up  his  soul  to  God  with  overflowing  gratitude  for  His 
mercies.  Here  we  are  ^  poor,  and  wretched,  and  miserable, 
and  blind,  and  naked,  and  in  want  of  all  things.'  We  are 
'  crushed  before  the  moth ;  we  all  do  fade  as  a  leaf,  and  the 
wind  taketh  us  away.'  We  are  often  in  distress,  and  dark- 
ness, and  perplexity — in  straits  fi*om  wdiich  we  can  see  no 
escape,  no  issue  :  even  in  far  the  greater  number  of  cases  we 
know  not  what  will  be  for  our  ultimate  and  highest  good,  and 
so  know  not  what  we  should  pray  for  as  we  ought ;  but  then 
the  Spirit  of  the  living  God  is  present  with  all  the  true  fol- 
lowers of  the  Saviour ;  He  excites  desires  in  their  souls  of 
liberation  from  sin  and  present  evil,  of  heavenly  blessedness 
and  holiness,  greater  than  words  can  express.  The  soul  can 
only  vent  itself  in  sighs,  the  meaning  of  which  language  is 
too  feeble  to  express.  Often  do  we  not  know  enough  of  the 
consequences  or  designs  of  present  trials  and  sufferings,  even 
to  venture  on  making  a  definite  request  with  regard  to  them  ; 
because  we  do  not  know"  whether  relief  from  them  is  best  or 
not.     The  humble  Christian,  who  feels  his  need  of  chastise- 

'  Comment,  on  the  Ep.  to  the  Rom.,  in  loc. 


246  DOCTRINAL.  [PART  II. 

ment,  will  very  often  be  brought  to  such  a  state.  Then,  what 
a  high  and  precious  privilege  is  it,  that  our  unutterable  sighs 
should  be  heard  and  understood  of  Him  who  searches  the 
heart !  Who  can  read  this  without  emotion  ?  Such  are  the 
blessings  purchased  for  sinners  by  redeeming  blood  ;  such  the 
consolations  which  flow  from  the  throne  of  God  for  a  groanino- 
and  dying  world." 

4.  ^^  All  things  shall  icork  together  for  their  goocir^ 

The  apostle  proceeds  now  to  bring  forward  a  fourth  con- 
sideration, still  more  comprehensive  than  any  which  has  pre- 
ceded it,  to  show  that  "  the  suftei'ings  of  the  present  state" 
are  not  inconsistent  with  the  near  relation  to  God  in  which 
Christians  are  by  justification  placed,  or  with  the  reality  and 
security  of  the  blessings  which  grow  out  of  that  state.  "  And 
we  know  that  all  things  work  together  for  good  to  them  that 
love  God,  to  them  who  are  the  called  according  to  His  pur- 
pose. For  whom  He  did  foreknow,  He  also  did  predestinate 
to  be  conformed  to  the  image  of  His  Son,  that  He  might  be 
the  first-born  among  many  brethren.  Moreover,  whom  He 
did  predestinate,  them  He  also  called  ;  and  whom  He  called, 
them  He  also  justified  ;  and  whom  He  justified,  them  He  also 
glorified." 

The  last  consideration  arose  out  of  the  aids  which  Christians 
have  under  their  afflictions :  that  which  now  comes  under 
review  is  derived  from  the  consequences  which  shall  certainly 
result  fifom  them — "  We  know  that  all  things  work  together 
for  ffood  to  them  that  love  God."^ 

It  is  of  them  only  whom  God  loves,  and  who  love  God,  that 
the  apostle  is  speaking — of  those  who,  being  justified  by  faith, 
have  peace  with  God,  and  who  have,  by  the  Sjnrit  of  life  in 
Christ  Jesus,  had  that  mind  of  the  Spirit  formed  in  them,  of 
which  love  to  God  is  the  primary  feature,  and  which  He  can- 
not but  love.     The  apostle,  in  the  whole  of  this  discussion, 

»  Chap.  viii.  28-30.  2  Ver.  28. 


SECT.    II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  247 

makes  it  plain  that  lie  is  speaking  of  those  who  are  interested 
in  the  Divine  method  of  justification,  and  who  prove  themselves 
to  be  justified  by  being  sanctified.  To  those  then  who 
supremely  love  God,  as  made  known  in  the  way  of  salvation, 
regarding  Him  as  infinitely  estimable,  and  infinitely  kind,  He 
declares  that  all  things  work  together  for  good. 

The  "  all  things"  refer  plainly  to  the  whole  of  the  things 
the  apostle  is  speaking  of — "  the  sufferings  of  the  present 
time."  Whatever  befals  the  Christian  contributes,  directly  or 
indirectly,  to  the  promoting  and  the  securing  of  his  final  happi- 
ness. Every  thing  will  ultimately  prove  to  be  beneficial  to  him. 
Many  things  occur  to  him  that  are  in  their  own  natiu'e  preju- 
dicial, which  neither  he  nor  any  of  his  fellow-men  can  consider 
in  any  other  view,  or  as  likely  to  be  productive  of  any  advan- 
tageous consequence.  Still,  however,  it  is  true — "No  evil 
shall  haj^pen  to  the  just."^  No  afliiction,  however  severe, 
however  long  continued,  however  apparently  disastrous,  and 
even  ruinous,  but  shall  be  made  to  contribute  to  his  spiritual 
improvement  and  everlasting  salvation.  Poverty,  reproach, 
persecution,  the  loss  of  property,  reputation,  and  life — all 
these  things  may  happen  to  him — all  these  things  are  in 
themselves  evil,  but  all  of  them  in  his  case  shall  become  the 
means  of  good. 

It  has  sometimes  been  asked,  "  Does  sin  work  for  the  be- 
liever's good"?"  The  question  is  an  impertinent  one,  for  it  is 
the  suflferings  of  the  present  time  that  the  apostle  is  exclusively 
speaking  of.  The  uneasiness  cxjnnected  with  '  sin  dwelling 
in  us'  is  one  of  these  sufferings,  one  of  the  chief  of  them ;  and 
certainly  that  uneasiness  does  work  for  good.  It  would  be  the 
reverse  of  good  for  a  Christian  to  have  no  painful  feelings 
connected  with  remaining,  depraved  principle,  manifested  in 
occasional  criminal  conduct.  In  its  own  nature,  sin  is  only 
evil,  and  cannot  be  productive  of  good,  though  the  conse- 
quences of  sin,  both  in  inward  feeling  and  external  event, 
have  often  greatly  conduced  to  the  good  of  the  Christian. 

'  Prnv.  xii.  21. 


248  DOCTUINAL,  [part  II. 

The  lano'uage  of  the  apostle  is  peculiar,  and  deserves  atten- 
tion :  he  not  only  says  all  things  shall  work,  but  "  all  things 
shall  ^York  together  for  good;"  they  shall  not  only  operate, 
but  co-operate.  It  is  the  wise  connection  of  one  thing  Avith 
another  that  secures  the  desired  result.  There  are  many 
things  in  the  case  of  many  a  saint  which,  taken  by  them- 
selves, could  produce  nothing  but  evil.  The  envy  of  Joseph's 
brethren,  by  itself,  had  no  tendency  but  to  destroy  him.  Left 
to  the  natural  effect  of  that  one  evil  thing,  he  would  have 
died  in  the  pit ;  but,  along  with  another  great  evil — his  being 
sold  as  a  slave  to  the  Midianites — it  wrought  together  Avith 
other  things,  in  themselves  only  evil  in  their  separate  ten- 
dency, to  the  great  good  which  resulted  from  Joseph's  becom- 
ing lord  of  all  the  land  of  Egypt.  Every  one  of  these  calamities 
was  a  link  in  the  chain  which  led  him  to  so  high  a  condition 
of  honour  and  usefulness.  This  is  the  triumj>h  of  the  wisdom 
and  the  power  of  Divine  providence.  Man  finds  it  difficult 
to  make  one  thing,  in  its  nature  evil,  produce  good.  God 
makes  innumerable  evils  so  modify  each  other,  that  out  of  them 
all  He  brings  a  good,  which  it  seems  equally  impossible  that, 
before  their  accomplishment,  they  should  have  been  conducive 
to,  and  after  it,  that  it  could  have  been  realized  without  their 
instrumentality. 

Now,  "  we  know"  this,  says  the  apostle.  It  is  not  a  matter 
of  opinion  ;  we  are  absolutely  certain  of  it.  And  how  did  he, 
and  those  to  whom  he  wrote,  know  it  ?  They  knew  it  because 
God  had  said  it;  and  they  were  persuaded  that  "  He  was  not 
a  man  that  He  should  lie,  nor  the  son  of  man  that  He  should 
repent."  His  declarations  are  numerous,  and  most  explicit. 
Take  these  examples :  — "  The  Lord  God  is  a  sun  and 
shield  ;  He  will  give  grace  and  glory ;  and  no  good  thing  Avill 
He  withhold  fi'om  them  that  walk  uprightly."^  "The  path 
of  the  just  is  as  the  shining  light,  which  sliineth  more  and  more 
unto  the  perfect  day."^  And  the  faith  founded  on  these  Divine 
declarations  was,  no  doubt,  greatly  confirmed  by  the  recorded 

^  Pijal.  Ixxxiv.  11.  »  riov.  iv.  18. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  249 

liistoiy  of  the  Divine  dispensations  to  such  men  as  Joseph,  and 
David,  and  Daniel,  which  so  clearly  show,  that  all  the  ways 
of  the  Lord  were  mercy  and  truth  to  them,  and  that  in  faith- 
fulness He  afflicted  them. 

But  the  ground  on  which  the  apostle  rests  the  declaration 
here,  seems  chiefly  that  which  is  indicated  in  the  close  of  the 
28th  verse,  and  forms  the  subject  of  the  29th  and  30th  verses. 
"  All  things  shall  work  together  for  good  to  them  that  love 
God,  to  them  who  are  the  called  according  to  God's  purpose" — 
literally,  '  to  them,  being  the  called  according  to  God's  pur- 
pose,'z'.e.  ^  to  them,  because  they  are  "  the  called  according 
to  God's  purpose."' 

"  The  called"  is  one  of  the  distinctive  appellations  of  the  spiri- 
tual people  of  God,  bori'owed,like  the  most  of  these,  fi'om  an  ap- 
pellation of  Israel  according  to  the  flesh.  Abraham  was  called 
out  of  Ur  of  the  Chaldees,  Israel  called  out  of  Egypt,  to  the 
enjoyment  of  peculiar  privileges.  The  called  under  the  better 
covenant  are  '  called  out  of  darkness  into  light' — out  of  slavery 
into  freedom.  By  a  Divine  invitation,  accepted  under  Divine 
influence,  they  are  brought  into  the  possession  of  high  privi- 
leges, and  higher  hopes — "  called  to  eternal  life,  unto  the 
kingdom  and  glory  of  God,"  "  to  the  obtaining  of  the  glory  of 
our  Lord  Jesus  Christ,"^  and  to  the  fellowship  of  God's  dear 
Son. 

They  are  said  to  be  called  "  according  to  God's  purpose." 
Their  calling  is  not  the  result  of  anything  in  them  laying 
a  foundation  for  so  high  a  favour :  it  is  the  consequence  of 
Sovereign  purpose — the  "eternal  purpose  which  God  purj^osed 
in  Himself."  As  the  apostle  says,  in  the  Second  Epistle  to 
Timothy,  God  calls  them,  "  not  according  to  their  Avorks,  but 
according  to  his  own  purpose  and  grace,  which  was  given 
them  in  Christ  Jesus  before  the  world  began."  ^  Their  being 
thus  called  secures  that  "  all  thino;s  shall  work  together  for 
their  good."  How-  it  does  so,  the  apostle  proceeds  to  show — 
"  For  whom  He  did  foreknow.  He  also  did  predestinate  to  be 

1  1  Tim.  vL  12  ;  1  Thess.  ii.  12  ;  2  Thess.  ii.  14  ;  1  Cor.  i.  9. 

2  2  Tim.  i.  [). 


250  DOCTRINAL.  [I'ART  II. 

conformed  to  the  image  of  His  Son,  that  He  miglit  be  the 
first-born  among  many  brethren."^ 

"  Whom  He  did  foreknow,"  is  plainly  an  imperfect  expres- 
sion. It  looks  back  to  the  words  immediately  preceding : — 
"  Whom  He  did  foreknow"  are  plainly  "  the  called  according 
to  God's  purpose  ;"  and  the  phrase  is  equivalent  to — 'whom 
He  did  foreknow,  as  to  be  called  according  to  His  purpose.' 
The  word  translated  "  foreknow"  has,  by  some  intei^preters, 
been  considered  as  meaning  simply,  to  foresee ;  by  others,  to 
love — regard  with  peculiar  favour;  by  others,  to  fore-appoint. 
The  last  here,  as  well  as  in  1  Peter  i.  2,  and  elsewhere, 
seems  to  be  its  meaning.  "  Whom  God  fore-appointed  to  be 
called,  He  also  predestinated" — fore-appointed,  "  to  be  con- 
formed to  the  imao;e  of  His  Son." 

This  conformity  to  the  image  of  His  Son  was  the  great  end  of 
their  calling.  To  be  conformed  to  Christ,  is  to  be  made  like 
Him,  and  to  be  made  like  Him  as  the  sons  of  God — to  be 
formed  to  that  filial  character  by  which  He  is  distinguished, 
and  to  be  made  partakers  of  that  happiness  and  glory  which 
He,  as  "the  first-born"  of  the  family  of  God,  enjoys — to  be 
made  perfectly  holy  and  happy.  Even  here  they  "  put  on 
Christ ;"  "  the  mind  that  was  in  Him"  is  in  them ;  and  they 
are  in  the  Avorld  as  He  was  in  the  world  ;"^  and  "  when  He 
shall  appear,  they  shall  be  like  Him" — even  their  vile  bodies 
being  changed  and  fashioned,  so  as  to  be  "like  unto  his  glorious 
body."  "  As  they  have  borne  the  image  of  the  earthy"  Adam 
— the  first  man  of  the  earth,  "  so  shall  they  bear  the  image  of 
the  heavenly"  Adam — "  the  Lord  fi'om  Heaven."' 

This  determination  has  for  its  object  the  glory  of  the  Saviour, 
as  well  as  the  happiness  of  the  saved — "that  He  might  be  the 
first-born  among  many  brethren" — that  He  might  be  glorious 
and  happy  in  having  so  nmnerous,  glorious,  blessed  a  family. 
"  First-born  among  many  brethren"  must  be  viewed  as  one 
appellation.     The  predestination  and   calling  have  for  their 

*  Vcr.  20.  »  Rom.  xiii.  14;  Phil.  ii.  5;  1  John  iv.  17. 

'  1  John  iii.  2 ;  Phil.  iii.  21  ;  1  Cor.  xv.  49. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  251 

object,  that  His  gloiy,  and  excellence,  and  happiness  might  be 
imparted  to  a  vast  multitude,  and  still  all  the  glory,  excellence, 
and  happiness  appear  to  be  coming  forth  from  Him.  God 
calls  His  people  to  glory.  He  appoints  His  Son,  as  their 
elder  brother,  to  lead  them  to  glory.  In  bringing  them  to 
glory,  He  is  determined  to  conform  them  to  the  image  of  His 
Son — to  make  them  like  Him  ;  and  the  ulterior  object  is,  to 
reflect  transcendent  glory  on  Him  whom  He  delights  to 
honour,  and  who  "  in  all  things  must  have  the  pre-eminence," 
that  He  might  "  see  of  the  travail  of  His  soul,  and  be  satisfied" 
— "  see  His  seed,  and  prolong  His  days,"  and  at  last  present 
to  the  Father,  the  children  given  Him  "  a  glorious  church," 
completely  conformed  to  His  own  image,  "  not  having  spot, 
or  wrinkle,  or  any  such  thing."  ^ 

To  this  conformity  in  glory  to  the  Saviour,  a  conformity 
in  suffering  is  necessary;  and  this,  as  well  as  the  other,  was 
the  object  of  the  predestination  of  God.  It  is  the  puqiose  of 
God — a  purpose  hanging  on  no  contingency,  that  all  His 
called  ones  shall  be  conformed  to  the  image  of  His  Son,  first 
in  suffering,  and  then  in  glory.  Nothing  can  interfere  with 
the  execution  of  this  purpose.  This  is  "  the  good  of  God's 
chosen,"^  and  all  things  must  work  together  for  it.  God's 
counsel  "  shall  stand,  and  He  will  do  all  His  pleasure" — all 
"  the  good  pleasure  of  His  goodness,"  in  the  final  happiness 
of  His  chosen.^ 

The  saving  acts  of  the  Divine  mind,  in  reference  to  His 
people,  are  all  linked  together  in  an  indissoluble  chain. 
"  Moreover,  whom  He  did  predestinate,  them  He  also  called  ; 
and  whom  He  called,  them  He  also  justified ;  and  whom  He 
justified,  them  He  also  glorified."*  The  use  of  the  indefinite 
past  in  all  the  verbs  here,  is  to  be  accounted  for,  either  on  the 
principle  that  what  is  matter  of  Divine  pm'pose  is  just  as  cer- 
tain as  if  it  had  taken  place,  or  that  the  intention  is  to  express 
what  God  uniformly  does.  In  this  case,  as  we  use  the  present 
rather  than  the  past  for  such  indefinite  statements,  the  words 

1  Col.  i.  18  ;  Isa.  liii.  10,  11  ;  Eph.  v.  l'T.  =  Psal.  cvi.  5. 

''  Isa.  xlvi.  10;  2  Tliess.  i.  11.  •  Ver.  30. 


252  DOCTRINAL.  [PART  II. 

might  have  been  rendered  — "  lYliom  God  predestinates,  them 
He  also  calls ;  whom  He  calls,  them  He  also  justifies ;  f  \'[ 
whom  He  justifies,  them  He  also  glorifies." 

The  work  of  mercy  originates  in  God  predestinating  certain 
individuals  to  be  conformed  to  the  image  of  His  Son.  This 
is  called  "  His  purpose  according  to  election,"  His  sovereign 
purpose,  His  determination,  for  which  no  reason  can  be  found 
out  of  Himself, — with  regard  to  which  we  must  say,  "He  has 
mercy,  because  He  wills  to  have  mercy."  He  thus  chooses 
them  before  the  foixndation  of  the  world,  and  "  predestinates" 
them  "  to  the  adoption  of  children."  ^ 

Now,  "whom  He  thus  predestinates.  He  calls"  to  the  fel- 
lowship of  His  Son.  By  the  word  of  the  truth  of  the  Gospel, 
He  invites  them  to  participate  in  the  blessings  provided 
through  the  mediation  of  Christ,  which  He  has  destined  for 
them,  and  by  His  good  Spirit  He  induces  them  to  accept  of 
the  invitation,  by  believing  the  Gospel. 

"Whom  He"  thus  "  calls.  He  justifies."  Pie  pardons  them ; 
He  receives  them  into  favour ;  He  deals  with  them  as  if  they 
were  righteous.  All  who  obey  the  call,  believe  the  Gospel ; 
and  it  is  by  the  faith  of  the  Gospel  that  men  are  justified. 
The  Divine  method  of  justification  is  "by  faith;"  it  takes 
effect  on  "  all  them  that  believe." 

And  "whom  He  thus  justifies.  He  glorifies."  Glorification 
is  often  considered  as  but  another  name  for  the  heavenly  state ; 
but,  though  it  undoubtedly  embraces  this,  it  is  by  no  means  to 
be  confined  to  it.  The  glorifying  of  Christians,  seems  qiiite 
synonymous  with  the  conforming  of  them  to  the  image  of 
Christ.  He  is  the  model  of  their  glory.  To  be  like  Him,  is 
to  be  glorious.  The  being  made  like  Christ,  in  holiness  and 
in  happiness,  is  the  ultimate  design  of  God  in  predestinating 
them.  And  this  is  to  be  truly  illustrious  and  honourable. 
Even  in  this  world.  Christians  are  thus  glorified.  They  are 
like  mirrors  reflecting  His  glory .^  '^^^^y  ^^'^  made  to  think 
like  Him,  to  feel   like   Him,   to  act   like   Him.      They   are 

1  Eph.  i.  4,  6.  ^2  Cor.  iii.  18 ;  iv.  6. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  253 

admitted  to  fellowship  with  Ilim  in  His  Spirit,  and  in  His 
enjoyments:  His  joy  is  in  them.  The  glory  which  the  Father 
gives  Him,  He  gives  them  ;  ^  and  in  the  world  to  come,  they 
shall  be  completely  conformed  to  Him  in  soul,  body,  and 
spirit;  they  shall  "appear  with  Him  in  glor}^;"^  they  "shall 
sit  with  Him  on  His  throne,"^  and  "reign  with  Him  for 
ever  and  ever;'*"  thus  receiving  a  "far  moi'e  exceeding,  and 
an  eternal  weight  of  glory." 

Some  have  felt  as  if  there  were  an  omission  in  the  enumera- 
tion. They  would  have  expected  that  it  should  have  been — 
whom  Pie  justifies,  them  He  also  sanctifies ;  and  whom  He 
sanctifies,  them  He  also  glorifies:  but  it  is  obvious  that  there  is 
nothing  wanting.  Glorification,  in  the  apostle's  mode  of  view- 
ing the  subject,  embraces,  as  its  fundamental  Q,nd  most  im- 
portant part,  sanctification.  No  incongruity  could  be  greater 
in  his  estimation  than  an  unsanctified  man  beino;  a  glorified 
man. 

There  is  thus  an  inseparable  connection  between  the  bless- 
ings of  the  Christian  salvation.  They  that  have  evidence  that 
they  are  called,  cannot  consistently  doubt  that  they  have  been 
predestinated — that  they  are  justified,  that  they  shall  be  glori- 
fied ;  and  if  so,  it  is  surely  unreasonable  in  them  to  repine 
at  the  suft'erings  of  the  present  time,  or  to  doubt  that  all  things 
shall  work  together  for  their  good.  That  God,  who  fi'om 
everlastino;  desimied  for  them  salvation  in  Christ,  with  eternal 
glory,  may  surely  be  safely  intrusted  with  all  their  concerns 
in  life  and  death.  To  His  eternal  mind  all  things  were  present 
when  He  predestinated  them  to  life ;  and  He  formed  His 
gracious  plan  for  gaining  His  object  in  such  perfect  wisdom, 
that  nothing  should  happen  to  those  who  should  be  "  heirs  of 
salvation,"  which  He  would  not  so  overrule  as  to  make  it  con- 
duce to  their  ultimate  advantage.  Wliatever  befalls  them  is 
the  result  of  His  appointment ;  and  He  surely  appointed  no- 
thing in  this  world  to  do  real  injury  to  those  on  whom  He  had 
determined  to  bestow  absolute  blessedness  in  the  next.     He 

1  John  xvii.  22.  -Col.  iii.  4.  ^Rev.  iii.  21. 

*2  Tim.  ii.  12  ;  Rev.  xxii.  5. 


254  DOCTRINAL.  [PART  II. 

who  so  loved  them  as  to  appoint  tliem,  before  all  ages,  to  final 
happiness,  may  surely  be  trusted  with  conducting  them 
throvigh  this  world  in  the  way  best  fitted  for  their  arriving  in 
safety,  and  in  the  state  of  due  preparation,  at  its  complete 
enjoyment,  according  to  the  purpose  purposed  in  Himself  from 
eternity. 

He  assigns  them  their  place  in  the  world,  appoints  their 
mutual  relations — aware  of  all  the  trials  they  must  undergo,  all 
the  conflicts  they  must  engage  in,  all  the  enemies  they  must  en- 
counter, all  the  difficulties  they  must  overcome — and  provides 
them  with  the  needed,  seasonable  aid.  NothintT  can  befall 
them,  outwardly  or  inwardly,  which  He  has  not  taken  into 
the  account;  so  that  nothing  can  distvirb  His  established  order, 
or  make  its  modification  necessary.  Under  His  guidance  all 
things  must  work  for  the  real  good  and  ultimate  salvation  of 
those  who,  predestined  to  everlasting  bliss,  have  been  called 
into  the  fellowship  of  His  Son,  justified  by  His  grace,  and  are 
in  progress  towards  being,  in  soul,  and  body,  and  condition, 
conformed  in  glory  to  their  Lord  and  Head.^ 

5.  Nothing  can  he  loanting  to  their  loelfare  for  ichom  God  hath 
given  His  So?i.^ 

The  fifth  consideration  which  the  apostle  brings  forward,  to 
show  that  the  afflictions  of  the  present  time  are  not  inconsistent 
with  the  blessings  of  a  justified  state,  is,  that  nothing  can  really 
injure  those  whom  God  loves  so  dearly,  that  He  has  given 
His  son  to  die  for  them  ;  and  that,  therefore,  nothing  can 
be  wanting  that  is  calculated  to  promote  their  real  welfare. 
"  What  shall  we  say  then  to  these  things  ?  If  God  be 
for  us,  who  can  be  against  us  ?  He  who  spared  not  His  own 
Son,  but  delivered  Him  up  to  the  death  for  us  all,  how  shall 
He  not  with  Him  also  freely  give  us  all  things?"^  The 
apostle  seems  at  a  loss  for  language  to  express  his  conceptions 
and  feelings,  in  reference  to  the  security  of  the  people  of  God 
amid  all  the  afflictions  of  the  present  time.     The  paragraph, 

'  Benccko.  'Chap,  viii,  31,  :!2.  ='  \''er.  :)!,  32. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  255 

from  the  beginning  of  this  down  to  the  end  of  the  chapter,  is 
one  of  the  noblest  bursts  of  eloquence  in  any  language.^  It 
is  not  unlikely  that  Longinus,  the  heathen  critic,  refers  to 
this,  among  other  passages,  when  he  includes  Paul  of  Tarsus 
among  the  great  orators.^ 

The  words,  "  What  shall  we  say  to  these  things  ? "  may 
either  be  considered  as  equivalent  to — What  shall  we  say  in 
addition  to  these  things  ?  What  more  need  be  said — what 
more  can  be  said,  to  show  the  security  and  happiness  of 
Christians  amid  all  their  sufferings  ?  Or  to — What  shall  we 
say  in  opposition  to  these  things  ?  Can  any  representation  of 
sufferings,  however  numerous,  severe,  complicated,  and  con- 
tinued, destroy  the  force  of  these  considerations  I  The  first 
is  probably  the  true  interpretation,  and  the  second  clause  is  as 
it  were  the  answer.  "  What  shall  we  say  in  addition  to  these 
things?"  This  one  thing  we  will  say — and  it  is  the  sum 
and  substance  of  all  that  has  been  said,  of  all  that  can  be 
said,  on  the  subject — "  If  God  be  for  us,  who  can  be  against 
us?"  And  that  God  is  for  us  cannot  be  doubted,  when  we 
reflect  what  He  has  done  for  us. 

By  "  God  being  for  us,"  we  are  to  understand,  the  reverse  of 
His  being  against  us — not  at  variance  with  us,  but  reconciled 
to  us  ;  not  our  enemy,  but  our  friend  ;  on  our  side  against  all 
our  enemies  ;  on  our  side  in  reference  to  all  our  interests. 
Now,  "  If  God  be  for  us,  Avho  can  be  against  us?"  The  em- 
phasis is  on  the  word  God.  Who  is  He?  The  infinitely 
powerful,  wise,  righteous,  fiiithful,  and  kind  one.  How  can  they 
be  in  real  danger,  or  real  misery,  who  have  infinite  power  to 
guard  them,  infinite  wisdom  to  guide  them,  infinite  holiness 
and  benignity  to  be  their  portion  for  ever  ?  The  question  does 
not  imply  that  God's  justified  ones  shall  have  no  enemies. 
They-have  to  contend  with  flesh  and  blood,  and  with  principali- 
ties and  powers  too — the  rulers  of  the  darkness  of  this  world, 
spiritual  wickedness  in  high  places.  But  it  does  imply  that 
none  can  successfully  oppose  them,  or  safely  attempt  to  injure 

'  "  Quid  unquam  Cicero  dixit  grandiloquenliiis." — Erasmus. 
2  Longin.  Frag.  p.  260.     Pearce,  Lend.  1752. 


256  DOCTRINAL.  [PART  II. 

them.  He  wlio  destroys  them  must  be  stronger  than  the 
Omnipotent,  and  must  overreach  the  All-wise.  The  people 
of  God  do,  indeed,  sometimes  seem  to  fall  in  the  contest ;  but, 
like  their  Lord,  death  to  them  is  "  the  way  of  life."  The 
enemies  of  the  saints  have  seemed  to  obtain  a  triumph  when 
they  have  laid  the  martyr  in  a  bloody  grave.  But  what  saith 
the  Spirit  ?  "  Blessed  are  the  dead  who  have  died  in  the 
Lord ;  for  they  rest  from  their  labours,  and  their  works  do 
follow  them." 

It  is  plain,  then,  that  "  if  God  be  for  the  justified  amid 
all  their  afflictions,"  none  can  with  effect  be  against  them. 
But  is  it  equally  plain  that  God  is  for  them  1  The  apostle 
supplies  the  evidence.  "  He  that  spared  not  His  own  Son, 
but  delivered  Him  up  for  us  all,  how  shall  He  not  with  Him 
also  fi'eely  give  us  all  things?"  The  argument  here  is  mate- 
rially the  same  as  that  in  the  fifth  chapter,  ver.  8-10.  To 
bring  it  fully  before  our  mind,  let  us  attend  first  to  the  pre- 
miss, then  to  the  conclusion,  and  then  point  ovit  the  force 
of  the  argument. 

The  premiss  is,  "  God  spared  not  His  own  Son,  but  deli- 
vered Him  up  for  us  all."  The  expression  "  spared  not,"  is 
plainly  borrowed  from  Gen.  xxii.  12,  where  it  is  used  to  ex- 
press Abraham's  readiness  to  offer  up  Isaac  in  sacrifice  at  the 
command  of  God.  The  purport  of  the  apostle's  argument 
restricts  the  words  "us  all,"  to  all  justified  by  believing.  This 
is  not  one  of  the  passages  in  which  the  general  reference  of  the 
atonement  is  stated.  Us  all,  plainly  refers  to  those  predesti- 
nated, and  called,  and  justified,  and  glorified.  The  whole  dis- 
cussion refers  to  them  only.  God  spared  not  His  Son — His 
own  Son — a  person  one  in  nature  with  Himself,  and  infinitely 
dear  to  Him.  He  spared  Him  not;  He  did  not  withhold 
Him  ;  He  did  not  refuse  to  allow  Him  to  undertake  om'  ap- 
parently hopeless  cause.  There  is  here  what  grammarians 
call  a  negative  phrase  with  a  positive  meaning.  He  spared 
Him  not,  is  equivalent  to,  He  freely  gave  Him.     Some  haA-e 

'Rev.  xiv.  1.3. 


SECT,  ir.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  257 

supposed  that  the  phrase  refers  not  only  to  the  free  gift  of  the 
Son  to  be  the  Saviour,  by  the  Father  as  the  God  of  all  grace, 
but  also  to  the  Father's  not  dealing,  as  righteous  judge,  more 
gently  with  Him  in  the  character  of  the  victim  for  human  guilt, 
than  if  He  had  not  been  His  own  Son.  As  it  has  been  ex- 
pressed, "  He  not  only  did  not  spare  Him  from  being  a  suf- 
ferer, but  He  did  not  spare  Him  when  He  suffered."  This  is 
a  truth,  but  it  may  be  questioned  whether  the  phrase  means 
so  much.  It  is  implied,  however,  in  the  second  clause,  "  He 
delivered  Him  up  for  us  all."  He  devoted  Him  to  be  a  sacrifice 
for  the  sins  of  men  :  "  God  so  loved  the  world,  that  He  gave 
His  Son  to  be  lifted  up  as  Moses  lifted  up  the  serpent  in  the 
wilderness."  He  was  "  delivered  for  our  offences" — devoted  as  a 
sacrifice  in  our  room,  for  the  salvation  of  all  the  justified  ones. 
The  conclusion  from  this  premiss  is,  "  God  will  freely  with 
Him  give  us  all  things;"  that  is,  God  will,  in  connection  with 
Him,  give  us,  without  desert  on  our  part,  freely — in  the 
exercise  of  abundant  grace  on  His  part,  all  things  that  are 
necessary  for  our  happiness. 

The  force  of  the  argument  is  obvious.  (1.)  He  has  already 
given  us  the  highest  proof  of  His  love  :  He  will  not  withhold 
inferior  manifestations  wdien  necessary.  (2.)  He  has  showed 
that  He  loved  us  when  we  were  in  circumstances  the  least 
likely  to  be  objects  of  His  love  :  He  will  not  cease  to  do  so, 
now  that  He  has  brought  us  into  much  more  favourable  cir- 
cumstances. Through  the  atonement  of  His  Son,  applied  to 
us,  Ave  are  no  more  the  objects  of  His  judicial  displeasure ; 
through  the  effectual  oj^eration  of  His  Spirit  in  us,  we  are 
the  objects  of  His  moral  complacency.  (3.)  His  object  in 
giA  ing  His  Son  was  om'  complete  salvation.  So  great  a  sac- 
rifice could  not  be  made  at  a  peradventm'e.  All  who  by  faith 
are  interested  in  the  atoning  efficacy  of  Christ's  atonement, 
must  then  be  secure  of  salvation.  It  is  in  effect  the  same 
argument  as  that  in  chap.  v.  8-10. 

AVhat  strong,  abundant,  everlasting  consolation,  has  God  thus 
provided  for  them  who  have  "  fled  for  refuge  to  lay  hold  on  the 
ho])e  set  before  us  in  the  Gospel" — the  hope  "  that  entereth 

R 


258  DOCTRINAL.  [rAKT  IT. 

into  tliat  within  tlie  veil" — the  hope  of  complete  salvation,  in 
free  intercourse  with,  close  resemblance  to,  the  Holy,  Holy, 
Holy,  ever-blessed  God,  in  being  "  conformed  to  the  image  of 
His  Son" — the  great  end  of  God  in  predestinating,  calling, 
and  justifying  men  !  They  can  never  lose  their  place  in  the 
Divine  favour ;  they  shall  assuredly  at  last  be  fully  conformed, 
in  body  and  soul,  to  Jesus  Christ,  and  enjoy  with  Him,  through 
eternity,  the  felicities  and  honours  of  the  manifested  sons  of 
God ;  and  all  the  afflictions  of  life,  however  numerous,  varied, 
complicated,  severe,  and  enduring,  shall  be  made  conducive 
to  the  gaining  of  this  glorious  result.  Happy  are  the  people 
who  are  in  such  a  state  as  this.  Happy  are  the  people  whose 
God  is  the  Lord.  Well  may  they  go  on  their  way  rejoicing, 
with  the  high  praises  of  the  Lord  in  their  mouth,  "  I  will  hope 
continually,  and  will  yet  praise  Thee  more  and  more.  ^ly 
mouth  shall  show  forth  Thy  righteousness,  and  Thy  salvation 
all  the  day  :  for  I  know  not  the  numbers  thereof.  I  will  go 
in  the  strensth  of  the  Lord  God  :  I  will  make  mention  of 
Thy  righteousness,  even  of  Thine  only."  ^ 

Let  it  be  remembered,  however,  that,  by  a  most  merciful 
and  wise  arrangement,  this  consolation  cannot  be  enjoyed  by 
the  Christian  unless  he  lives  in  the  faith,  and  under  the  in- 
fluence of  the  truth.  The  losing  sight  of,  or  distrusting,  or 
resisting  the  practical  influence  of  the  truth,  would  all  inter- 
fere with  the  Christian's  legitimate  enjoyment  of  these  rich 
comforts — so  fitted  to  sustain  him  in  weakness,  to  ujihold  him 
in  temptation,  to  make  him  not  only  patient  but  joyful  in 
tribulation,  and  to  enable  him  to  meet  death  not  only  with 
composure,  but  with  triumph.  Would  you  enjoy  these  com- 
forts, and  yet  not  run  the  fearful  hazard  of  delusion,  take 
the  apostle's  advice, — "  By  patient  continuance  in  Avell-doing, 
seek  for  glory,  and  honour,  and  immortality."^  By  faith  and 
patience,  seek  the  promised  inheritance.  "  Make  your  calling 
and  your  election  sure,  by  adding  to  your  faith,  virtue,  and 
knowledge,  and  temperance,  and  patience,  and  godliness,  and 

»  Psalm  Ixxi.  14-16.  '^  Rom.  ii.  7. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  259 

brotlierlv-kindness,  and  charity;  knowing  that  in  doing  these 
things  ye  shall  never  fall,  but  so  an  entrance  shall  be  minis- 
tered to  you  abundantly  into  the  everlasting  kingdom  of  our 
Lord  and  Saviom'  Jesus  Christ."  ^ 

6.  Tlie  Author  and  ground  of  Justification,  secure  the  final 
happiness  of  the  Justified. 

In  the  3od  verse  we  have  the  subject  presented  to  us  in  a 
somewhat  different  aspect.  The  apostle  states  and  argues 
the  irreversibility  of  the  sentence  of  justification,  from  the 
consideration  of  the  party  who  pronounces  it,  and  the 
grounds  on  which  it  is  pronounced.  It  is  pronounced  by  the 
Supreme  Judge,  and  it  proceeds  on  the  ground  of  the  com- 
pleted and  accepted  sacrifice  of  Jesus  Christ :  "  Wlio  shall 
lay  anything  to  the  charge  of  God's  elect?  It  is  God  that 
justifieth.  Who  is  he  that  condemneth  ?  It  is  Christ  that 
died,  yea  rather  that  is  risen  again,  who  is  even  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us." 

By  many  interpreters,  the  33d,  34th,  and  35tli  verses  are 
viewed  as  a  series  of  questions.  Thus  :  "  Who  shall  lay  any- 
thing to  the  charge  of  God's  elect?  Shall  God,  who  justi- 
fies ?  Who  is  he  that  condemneth  ?  Is  it  Christ  who  died  ? 
who  rose  again  ?  who  is  even  at  the  right  hand  of  God  ?  who 
also  maketh  intercession  for  us  ?  Who  shall  separate  us  from  the 
love  of  Christ?  Shall  tribulation  ?  or  distress?  or  persecution  ? 
or  famine?  or  nakedness?  or  peril?  or  sword?"  No  doubt 
the  idiom  of  the  language  permits  this  ;  but  it  would  be  very 
strange  to  have  eighteen  questions  following  each  other  without 
anything  in  the  form  of  answer.  This  mode  of  construction 
does  not  materially  change  the  meaning ;  and  the  force  and 
beavity  of  the  passage  as  a  piece  of  composition  is  certainly 
not  improved  by  it.  We  follow  the  construction  preferred  by 
our  translators. 

"  Who  shall  lay  anything  to  the  charge  of  God's  elect  ? " 
The  "  elect"  here  are  those  interested  in  the  Divine  method 

1  2  Pet.  i.  5-11. 


2G0  D(JCTRIXAL.  [part  II. 

of  justification — those  whom  God  predestinates,  and  calls,  and 
justifies,  and  glorifies.  The  term  "  elect"  is,  probably,  equi- 
valent here,  as  it  is  in  some  other  parts  of  the  New  Testament, 
to  '  selected,'  or  "  called,  according  to  God's  purpose  ;"  for 
what  the  apostle  says  of  them  here,  is  not  true  of  them  as  electy 
in  the  ordinaiy  sense  of  the  term,  as  synonymous  with  predesti- 
nated ;  for,  previously  to  their  calling  and  justification,  God's 
law  brings  the  same  charge  against  them  as  against  those  who 
are  never  called  and  justified.  It  condemns  them — -justly 
condemns  them.  The  Ephesians,  who  were  "  chosen  in  Christ 
before  the  foundation  of  the  world,"  and  "  predestinated  unto 
the  adoption  of  children,"  were  yet  "  by  nature  children  of 
wrath,  even  as  others."^  But  when  election  goes  forth  into 
calling  and  justification,  then  the  challenge  may  fearlessly 
go  forth,  "  Who  shall  lay  anything  to  the  charge  of  God's 
elect?" 

As  the  question,  "Who  can  be  against  us?"  does  not  im- 
ply that  the  Christian  has  no  enemies,  but  only  that  his  ene- 
mies, however  numerous,  powerful,  and  crafty,  shall  not  be 
able  to  effectuate  his  ruin,  so  the  question,  "  Who  shall  lay 
anything  to  the  charge  of  God's  elect?"  or,  '  Who  shall  bring 
an  accusatory  charge  against  them  V  does  not  imply  that  they 
shall  never  be  accused,  but  that  no  accusation  that  may  be 
brought  against  them  shall  ever  be  so  established,  as  to  re- 
verse the  sentence  of  justification  which  has  gone  forth  in 
their  favour. 

Tliis  is  plain ;  for  "  it  is  God  who  justifies  them."  Their 
Justifier  is  the  idtimate  authority  in  the  universe  —  the 
supreme  and  universal  Judge :  He  whose  law  they  had  vio- 
lated, whose  displeasm-e  they  had  excited,  whose  curse  they 
had  incurred — He  has  justified  them.  The  "  one  Lawgiver, 
who  is  able  to  save  and  to  destroy,"^  has  declared  that,  having 
believed  in  the  name  of  His  Son,  "  they  are  not  condenuied, 
and  shall  never  come  into  condemnation;"®  that  they  are 
"justified  from  all  things  ;"*  that  He  has  "  forgiven  them  all 

'  Eph.  i.  4,  ^,  ii.  3.  s  James  iv.  12. 

2  John  iii.  IS,  v.  24.  ••  Ads  xiii.  [VJ. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  261 

trespasses,"^  and  will  "  remember  their  iniquities  no  more."' 
He  has  "justified  them  freely  by  His  grace,  through  the  re- 
demption that  is  in  Christ  Jesus  ;"^  and  the  sentence  He  has 
passed,  no  power  in  the  universe  can  reverse  or  invalidate. 
He  declares  that  He  will  not  reverse  it,  and  who  else  can  ? 

"Who  is  he  that  condemneth?"  It  is  not  unlikely  that 
the  apostle,  in  using  these  words,  had  in  his  mind  the  noble 
defiance  in  Isaiah  1.  7,  8 — "  The  Lord  God  will  help  me  ; 
therefore  I  shall  not  be  confounded.  He  is  near  that  justifieth 
me ;  who  will  contend  with  me  ?  let  us  stand  together :  who 
is  mine  adversary  ?  let  him  come  near  to  me."  These  are  the 
words  of  the  Messiah ;  but  all  who  are  interested  in  "  the  righte- 
ousness of  God"  may  safely  use  His  language — "  Who  can 
condemn  whom  God  justifies?"  He  who  is  the  supreme  and 
only  Potentate — who  alone  has  right  to  pronounce  on  men's 
spiritual  state,  and  character,  and  destiny — who  alone  can 
carry  such  sentences  of  condemnation  or  acquittal  into  execu- 
tion— He  has  justified ;  and  the  condemnation  of  all  other 
beings  could,  in  opposition  to  His  sentence,  avail  nothing. 
Their  condemnation,  so  far  as  the  Christian's  highest  interests 
are  concerned,  are  empty  words. 

Though  we  knew,  then,  nothing  more  than  that  the  supreme 
Judge  had  pronounced  a  sentence  of  irreversible  justification 
on  them  who  are  in  Christ  Jesus,  this  should  be  enough  to 
satisfy  us  that  their  happiness  is  secure  ;  but  the  apostle  turns 
the  attention,  not  only  to  the  fact  that  such  a  sentence  has 
been  passed  by  Him  who  alone  has  the  right  to  pass  it,  but 
also  to  the  ground  on  which  this  sentence  proceeds.  The 
question,  "Who  is  he  that  condemneth?"  looks  forward  as 
well  as  backward.  "  It  was  Christ  that  died,"  and  He  is 
"  risen  again  ;"  He  sits  "  at  God's  riglit  hand  ;"  He  "makes 
intercession."  An  all-availing  atoning  sacrifice  has  been 
ofi'ered.  There  has  been  death,  and  such  a  death  as  redeems 
— pays  the  ransom  for  the  transgressions  which  could  not  be 
expiated  under  the  first  covenant.'*     "  Christ  died,"  is  clearly 

'  Col.  ii.  1.-^.  ■  Heb.  viii.  12. 

•"  Kom.  iii.  24.  *  Heb.  ix.  ]  1-23. 


262  DocriiiNAL,  [part  ii. 

here  equivalent  to,  '  He  was  "  delivered  up  for  us  all ;"  He 
"  died  for  z<6" — in  our  room;  "He  died  for  our  sins;"  He 
"  was  delivered  for  our  offences."  He  came  in  "  tlie  likeness 
of  sinfid  flesh,  and  became  a  sin-offering." ' 

Now,  it  was  Christ  who  thus  died.  And  who  is  Christ  ? 
As  to  His  person,  He  is  God's  own  Son — as  the  apostle,  in 
the  beginning  of  the  next  chapter,  says,  "  God  over  all, 
blessed  for  ever;"'  and  as  to  His  office,  He  is  ChriM,  the 
Messiah,  the  anointed  One — the  divinely-appointed,  qualified, 
and  accredited  Saviour.  "  His  blood"  (for  it  is  the  blood  of 
God's  Son)  "cleanseth  us  fit'om  all  sin;"^  and  "in  Him" — 
"  who  is  the  image  of  the  invisible  God,  the  first-born  of  eveiy 
creature,"  the  Prince  of  the  creation — "  we  have  redemption 
through  His  blood,  the  forgiveness  of  sin.'"^  His  obedience 
unto  death,  in  their  place,  forms  sufficient  foundation,  in 
the  estimation  of  the  Supreme  Ruler,  for  a  sentence  of 
justification  going  forth  in  favour  of  those  in  whose  room  He 
stood. 

Of  this  we  have  abundant  evidence  ;  for  He  who  "  died  for 
our  sins,  according  to  the  Scriptures,"  has  "  risen  again,  ac- 
cording to  the  Scriptures."  ■*  He  who  was  "  delivered  for  our 
oflPences,"  has  been  "  raised  again  for  our  justification."  ^  Had 
Christ  not  risen,  we  had  been  yet  in  our  sins.  His  remaining 
in  the  grave  would  have  been  a  proof  that  His  interposition 
had  not  been  effectual :  it  would  have  been  a  proof  that  He 
was  not  what  He  declared  Himself  to  be.  But  "  God  has 
raised  Him  from  the  dead,  and  given  Him  glory,  that  our 
faith  and  hope  might  be  in  God,"^  as  "  the  God  of  peace'"' — 
the  pacified  Divinity — the  "just  God  and  the  Saviour"^ — 
"just,  and  the  justifier  of  him  who  bclieveth  in  Jesus.'"*  Still 
further.  He  ''  sits  at  God's  right  hand" — that  is,  He  reigns 
along  with  God'" — has  "  all  power  in  heaven  and  in  earth" '^ 
— is  "  Lord  of  all ;" '-  and  it  is  appointed  that  He  shall  "judge 

1  Rom.  ix.  5.  -  1  John  i.  7.  '  Col.  i.  14,  15. 

*  1  Cor.  XV.  3,  4.  Mtuni,  iv.  25.  «  1  Pet.  i.  21. 

7  Heb.  xiii.  20.  ^  Isa.  xlv.  21.  '■>  Rom.  iii.  20. 

10  1  Cor.  XV.  2r..  1'  Matt,  xxviii.  IS.  '^  Acts  x.  36. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  263 

the  world  in  risliteousness."  ^  This  is  Christ.  How  can 
they  be  condemned,  then,  for  whom  He  died  1  To  crown  all, 
He  "  maketli  intercession  for  us."  He  continues,  in  His 
exalted  state,  to  interpose  in  their  behalf;  He  appears  in  the 
presence  of  God  for  them  as  their  advocate ;  the  merits  of 
His  atonement  are  ever  before  the  eye  of  the  Supreme  Judge 
— for  He  is  in  the  circle  of  the  throne  a  Lamb  as  it  had  been 
slain  ;  and  "  He  is  able  to  save  them  to  the  uttermost,  seeing 
He  thus  ever  lives  to  make  intercession  for  them."^ 

7.   Conclusion  of  tills  Argument.^ 

The  apostle  shuts  up  this  illustration  of  the  reality  and 
security  of  the  believer's  interest  in  Christ,  rising  out  of  the 
Divine  method  of  justification,  notwithstanding  all  the  cala- 
mities to  which,  dui'ing  the  present  time,  they  may  be  exposed, 
in  the  following  overwhelming  burst  of  inspired  eloquence  : 
"  Who  shall  separate  us  fi'om  the  love  of  Christ  ?  shall  tribu- 
lation, or  distress,  or  persecution,  or  famine,  or  nakedness,  or 
peril,  or  sword  ?  (As  it  is  written.  For  Thy  sake  we  are 
killed  all  the  day  long ;  we  are  accounted  as  sheep  for  the 
slaughter.)  Nay,  in  all  these  things  we  are  more  than  con- 
querors, through  Him  that  loved  us.  For  I  am  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  separate 
us  fi'om  the  love  of  God,  which  is  in  Christ  Jesus  om*  Lord."  ^ 

In  order  to  the  understanding  of  this  passage,  so  replete 
with  consolation  to  genuine  Christians  amid  the  calamities  of 
the  present  state,  it  is  of  primary  importance  that  we  attach 
the  true  meaning  to  the  phrases,  "  the  love  of  Christ"  and  "  of 
God,"  and  separation  fi'om  that  love.  "  The  love  of  God," 
or  "  of  Christ,"  is  an  expression  which,  when  taken  by  itself, 
may  signify  either  the  love  of  God  or  Christ  to  us,  or  our 
love  to  Him.     In  the  following  passages,  it  is  our  love  to 

'  Acts  xvii.  31.  ■  Rev.  v.  6  ;  Heb.  vii.  26. 

"■  Cliap.  viii.  ver.  35  30.  *  Ver.  35-39. 


2(54  DOCTRINAL.  [PART  II. 

God  that  is  meant :  "  Ye  pass  over  the  love  of  God"^ — i.e., 
*  the  duty  of  love  to  God.'  "  I  know  you,  that  ye  have  not 
the  love  of  God  in  you."^  "  The  Lord  direct  your  hearts  into 
the  love  of  God."^  "  Whoso  keepeth  His  word,  in  him  is  the 
love  of  God  perfected."*  "  This  is  the  love  of  God,  that  we 
keep  His  commandments."^  In  the  following  passages,  it  is 
the  love  of  God  or  Christ  to  us  that  is  meant :  "  The  grace 
of  our  Lord  Jesus  Christ,  and  the  love  of  God,  be  with  you 
all."  ^  "  That  He  would  grant  you  to  know  the  love  of  Christ, 
which  passeth  knowledge."  ^  "  Hereby  perceive  we  the  love 
of  God,  because  He  laid  down  His  life  for  us."^  "  In  this  was 
manifested  the  love  of  God  towards  us,  because  God  sent  His 
only  begotten  Son  into  the  world,  that  we  might  live  through 
Him."^  In  some  passages  the  reference  seems  doubtful ;  but, 
in  most  of  these  cases,  a  little  attention  to  the  context  will 
determine  it. 

In  the  case  before  us,  interpreters  have  been  divided  in 
their  opinions.  Some  insist  that  the  love  of  Christ,  and  of 
God  in  Christ,  is  the  love  which  Christians  entertain  to  Christ, 
and  to  God  in  Christ,  and  that  separation  from  that  love  means 
ceasing  to  love  Christ  and  God;  and  that  the  apostle's  senti- 
ment is,  that  no  sufferings,  however  severe  and  long  continued 
— that  no  influence,  however  strong,  whether  human  or  diabo- 
lical— that  no  change  of  circumstances,  whether  prosperous 
or  adverse,  should  ever  induce  them  to  abandon  their  Saviour, 
or  forget  their  obligations  to  their  redeeming  God.  They 
consider  the  apostle  as  saying  in  effect — '  Since  we  derive 
such  numerous  and  precious  blessings  fi'om  God,  through 
Jesus  Christ- — since  we  are  indebted  to  the  Gospel  of  Jesus 
Christ  for  all  our  peace,  and  hope,  and  joy — nothing  shall 
ever  induce  us  to  apostatize.'  In  support  of  this  view  of  the 
passage,  it  has  been  urged,  that  the  events  mentioned  are  all 
of  a  kind  fitted  to  shake  oui*  attachment  to  Christ,  but  by  no 
means  to  alter,  except  by  increasing,  Christ's  attachment  to 

'  liukf  xi.  42.  ■^  John  v.  42.  "  2  Tlios.  iii.  5. 

*  1  Jolm  ii.  5.  •■•  1  John  v.  .3.  "  2  Cor.  xVu.  14. 

'  Kph.  iii.  10.  M  John  iii.  Ifi.  »  i  j„ij,i  [y   9. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  265 

US — as  Ave  love  our  friends  most  when  suffering,  especially 
when  suffering  for  us.  '  There  was  no  need/  say  they,  '  to 
tell  Christians  that  the  sufferings  to  which  they  were  exposed, 
for  Christ's  sake,  would  never  abate  His  affection  for  them ; 
but  there  was  great  need  to  press  on  them  the  truth,  that, 
considering  the  benefits  they  had  derived,  and  hoped  yet  to 
derive  fi'om  Him,  no  sufferings  should  induce  them  to  abandon 
His  cause.' 

This  view  of  the  passage,  however  ingenious,  will  be  found, 
when  carefully  examined,  to  be  not  at  all  satisfactory.  It  is 
quite  plain  that  the  great  design  of  the  whole  section  is,  to 
show  that  the  afflictions  of  the  present  time  are  not  inconsistent 
with  the  justified  state  of  Christians,  or,  in  other  words,  with 
their  being  the  objects  of  the  peculiar  affection  of  God  and  of 
Christ.  And  there  is  no  trace  of  the  supposed  transition  from 
God's  love  to  us,  to  our  love  to  God.  "  The  love  of  Christ,"  in 
the  33d  verse,  is  doubtless  substantially  the  same  thing  as  "the 
love  of  God  in  Christ  Jesus  our  Lord"  in  the  39th, — an  ex- 
pression which  admits  fairly  of  no  other  meaning  than  the  love 
of  God  manifested  to  us  through  the  mediation  of  Jesus  Christ. 
To  explain  the  phrase,  as  has  been  done,  of  our  love  to  God 
on  account  of  Christ  Jesus,  is  entirely  to  disregard  the  analogy 
of  Scripture  phraseolog}'.  We  hold  it  then  as  certain,  that 
the  love  of  God  here,  is  God's  love  to  us  ;  and  the  love  of 
Christ,  Christ's  love  to  us. 

It  is  now  for  us  to  inquire  what  it  is  to  be  separated  from 
this  love  of  Christ,  and  of  God  in  Christ,  and  to  shoAV  how 
the  events  referred  to,  whatever  be  their  tendency,  shall  not 
be  able  to  •  effect  this  separation.  A  being  or  event  may  be 
said  to  separate  us  from  the  love  of  God  in  two  ways.  It 
may  be  said  completely  to  remove  us  from  it,  if  it  can  alter 
the  Divine  determination  to  save  us,  or  place  us  in  circum- 
stances in  which  it  becomes,  in  the  natureof  things,  impossible 
for  us  to  enjoy  the  blessings  of  the  final  salvation  ;  or  it  may 
be  said  to  remove  us  partially  and  temporarily  from  the  love  of 
God,  if  it  can  interce})t  from  us  all  manifestations  and  tokens 
of  the  Divine  love.    Now  the  apostle's  declaration  seems  to  em- 


266  DOCTRINAL.  [rAKT  II. 

brace  both  these  ideas,  and  im})hes,  that  in  no  sense  can  any 
of  the  sufferings  of  the  present  time  separate  Christians  from 
tlie  love  of  God.  The  apostle  personifies  them,  and  asks 
iclio,  not  lohat,  shall  separate  us  from  the  love  of  Christ? 
AVithout  expecting  a  completely  distinct  signification  in  each 
of  the  different  words  here  used  to  describe  the  sufferings  of 
the  present  time,  we  naturally  look  for,  in  them,  taken  com- 
plexly, a  description  of  the  various  afflictions  to  which  the 
jarimitive  Christians  were  exposed.     And  we  find  this. 

They  might  be  exposed  to  "tribulation"^ — vexation  from 
without,  multiplied  and  severe  sufferings  from  their  enemies, 
in  consequence  of  which  they  might  be  involved  in  "distress  "^ 
— inward  anxiety, — placed  in  such  perplexing  circumstances 
that  they  should  not  know  what  com'se  to  take.  Nay,  they 
might  be  "  persecuted,"  ^ — they  might  be  driven  from  their 
homes  and  pursued  by  their  sanguinary  foes ;  and  while  in 
this  persecuted  state,  they  might  suffer  from  want  of  food, 
and  even  be  reduced  to  "  famine  ;"■*  they  might  be  deprived 
of  the  shelter  both  of  house  and  of  clothing,  and  exposed  in 
"  nakedness"  ^  to  the  rigours  of  winter.  In  these  circumstances, 
they  might  be  in  constant  "  peril  " "  of  still  severer  sufferings, 
and  it  was  no  improbable  thing  that  a  violent  death  by  the 
"  sword  "  '^  might  close  the  scene.  This  is  no  overcharged  pic- 
ture of  what  the  primitive  Christians  often  suffered  in  conse- 
quence of  their  attachment  to  the  cause  of  Christ.  What  the 
apostle  says  of  himself  and  his  apostolic  brethren,  was  true 
also  of  many  of  their  disciples  :  "We  are  made  a  spectacle  to 
the  world,  to  angels,  and  to  men.  Even  unto  this  present 
liour  we  both  hunger,  and  thirst,  and  are  naked,  and  buffeted, 
and  have  no  certain  dwelling-place  ;  reviled,  and  persecuted, 
and  defamed,  we  are  made  as  the  filth  of  the  world,  and  the 
offscourinf>;s  of  all  tinners." ^ 

In  describing  the  varied  suflerings  to  which  Christians 
were   exposed,  the  apostle  (|Uotes  a  passage  from   the   Old 


'  ^ht-^ig. 

'  OTiVO'^Opiu. 

^  "hiw/fioc. 

^  'hi[/,6i. 

*  yvy-voTfii. 

^  k1i/'6vi/o:. 

'  /iiet-/COCip!X. 

^  1  Cor.  iv.  y-J3. 

SECT.  IT.]     THE  DIVINE  3IETI10D  OF  JUSTIFICATION.  2G7 

Testament  scriptures  as  peciiliariy  applicable  to  them  :  "  As 
it  is  written,  For  Tliy  sake  we  are  killed  all  day  long,  we 
are  counted  as  sheep  for  the  slaughter."  This  passage  is  cited 
from  the  44th  Psalm,  ver.  22,  according  to  the  Greek  ver- 
sion generally  in  use  among  the  Jews  of  that  time.  It  seems 
to  refer  originally  to  those  who  suffered  persecution  under 
the  Syro-Macedonian  kings,  and  is  introduced  by  the  apostle 
as  a  gra])hic  representation  of  the  state  of  the  primitive  fol- 
lowers of  Christ.  The  meaning  is  plain.  It  marks  strikingly 
the  character  of  the  sufFerings — sufferings  for  the  cause  of 
God — sufferings  inflicted  for  refusing  to  obey  men  rather  than 
God — "  for  Thy  sake  ;"  their  continuance  and  severity — "all 
daylong;"  and  sufferings  to  the  death — "killed;"  and  the 
barbarity  of  the  persecutors  and  helplessness  of  their  victims 
— "  counted  like  sheep  for  the  slaughter."  This  description 
was  equally  accurate  in  its  primary  and  its  secondary  applica- 
tion. It  was  perhaps  introduced  by  the  apostle,  to  suggest 
the  thought  that  a  suftering  state  was  not  a  new  thing  to  the 
people  of  God,  and  no  way  inconsistent  with  their  peculiar  and 
endearing  relation  to  Him. 

To  all  these  sufferings,  the  apostle  intimates  that  Chris- 
tians might  not  improbably  be  exposed  ;  but  to  the  question, 
Shall  any,  shall  all,  of  these  separate  them  from  the  love  of 
Christ,  or  of  God  in  Christ '?  his  reply  is,  "  Nay,  in  all  these 
things  we  are  more  than  conquerors  through  Him  that  loved 
us."  "  Nay,"  they  cannot  separate  us  from  the  love  of  God 
or  of  his  Son.  They  cannot  prevent  the  Christian  from  ob- 
taining tlie  final  happiness  which  this  love  has  prepared  for 
him.  "  Oh  how  great  is  the  goodness  which  God  has  laid 
up  for  them  that  fear  and  love  Him  !" — that  is,  "  reserved  in 
heaven"  beyond  the  reach  of  their  enemies.^ 

These  afflictions  cannot  alter  the  Divine  determination, 
"  His  covenant  will  He  not  break,  nor  alter  the  word  that  has 
gone  out  of  His  mouth."  His  promise  is  sure  :  "  I  give  unto 
My  sheep  eternal  life,  and  they  shall  never  jierish,  neither 

»  Psa.  xxxi.  19  ;  1  Pet.  i.  4. 


268  DOCTRINAL.  [PAKT  II. 

sliall  any  pluck  them  out  of  ^ly  hand.  IMy  Father,  who  gave 
tliem  jNIc,  is  greater  than  all ;  and  none  can  pluck  them  out 
ofMy  Father's  hand."  ^ 

Thev  cannot  brina;  the  Christian  into  circumstances  which 
would  make  his  obtaining  the  final  salvation  impossible.  They 
cannot  destroy  his  being ;  they  can  kill  his  body,  but  they  can- 
not touch  his  spirit.  They  cannot  induce  him  to  apostatize. 
If  they  could,  they  might  shut  him  out  of  heaven  ;  for  he  who 
permanently  turns  back,  turns  back  to  perdition.  But  this, 
by  the  arrangements  of  Divine  grace,  is  impossible.  Tribula- 
tion in  him  works,  not  apostacy,  but  perseverance.  When  in 
danger  of  apostatizing,  Christ  prays  for  him,  and  he  is  "  kept 
by  the  power  of  God  through  faith  unto  salvation."^ 

They  cannot  even  come  between  him  and  this  love,  in  the 
way  of  intercepting  its  manifestations  in  the  midst  of  his 
suiferings.  The  afflictions  of  Christians  are  indeed  themselves 
tokens  of  the  Divine  love.  It  is  because  God  loves  them  that 
He  thus  tries  them,  and  employs  these  afflictions  as  means  of 
increasing  their  happiness.  These  will  not  be  allowed  to  hurt 
them — they  will  do  them  good.  And  Christians  know,  or 
may  know  this,  for  it  has  been  very  plainly  stated  in  tlie 
Scriptures  of  truth.  In  the  midst  of  their  afflictions  they 
have  often  the  most  delightful  manifestations  of  the  Divine 
love,  in  sustaining  them  under  their  afflictions,  and  in  the 
manner  in  which  He  alleviates  and  removes  them.  How 
strong  was  the  sense  Daniel  had  of  the  love  of  God  in  the  den 
of  lions  !  How  far  were  Paul  and  Silas  from  being  "separated 
from  the  love  of  Christ,"  when  they,  with  bruised  and  bleed- 
ing  bodies,  were  thrown  into  the  inner  prison,  and  had  their 
feet  made  fast  in  the  stocks  !^  Samuel  Rutherford,  in  his  let- 
ters, speaks  often  of  his  season  of  banishment  and  imprison- 
ment at  Aberdeen  as  a  time  of  bright  sunshine  as  to  Divine 
enjoyment.*     And  most  Christians,  I  believe,  can  ^'om  their 

'  John  X.  28,  29.  ^  j  p^.t   j    5  r.  ^^^fj,  ^^-^    05. 

^  ••  My  I^ord  Jesus  is  kinder  to  nie  than  ever  He  was  ;  it  pleuseth  Him 
to  dine  and  sup  with  His  afflieled  prisoner.  A  kin;;-  feasteth  nie,  and  His 
spikenard  casteth  a  sweet  smell.     I  dare  not  say  hut  my  Lord  Jesus  hath 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  2G9 

own  experience  testify,  that  as  "  their  afflictions  " — especially 
afflictions  for  Christ — "  abound,  their  consolations  in  Christ 
have  " — aye,  have  "  much  more — abounded."  ^  No,  He  is  not 
unmindful  of  His  sick  children — His  suffering  friends. 

The  only  way  in  which  "  the  sufferings  of  the  present 
time  "  may  seem  to  come  between  the  Christian  and  the  love 
of  God  and  Christ,  is  when  he  falls  before  them  as  a  tempta- 
tion, or  in  unbelief  sinks  under  them.  Then  a  cloud  comes 
between  him  and  the  light  of  his  Father's  countenance.  But 
the  cloud  is  not  the  affliction,  but  the  sin  ;  and  it  is  a  merciful 
an'angement  that  it  is  so.  The  want  of  comfort  tells  him  that 
something  is  wrong.  He  has  not  far  to  seek  for  the  cause ; 
and  when  it  is  removed,  he  sees  clearly  that  God  rests  in  His 
love,  and  that  the  sufferings  of  the  present  time  are  perfectly 
powerless  to  separate  from  that  love  those  who  are  the  objects 
of  it. 

But  even  this  is  not  all.  Not  only  does  the  apostle  give  us 
a  strong  negative  to  the  question.  Shall  any,  shall  all  of  these 
separate  us  from  the  love  of  Christ  ?  he  adds,  "  In  all  these 
things  we  are  more  than  conquerors  through  Him  that  loved 
us."  The  designation,  "  Him  that  loved  us,"  refers  to  Jesus 
Christ.  This  is  the  appellation  given  Him  in  the  Apocalyptic 
doxology,  "  To  Him  that  loved  us."  How  well  He  deserves 
the  appellation  appears  from  the  sequel  of  that  doxology — 
"  and  hath  washed  us  from  our  sins  in  Plis  own  blood,  and 
hath  made  us  kings  and  priests  unto  God,  even  to  His 
Father."^  Instead  of  the  afflictions  of  life  separating  Chris- 
tians from  His  love,  His  love  makes  them  more  than  con- 
fully  recompensed  my  sadness  with  His  joys,  my  losses  with  His  own  sweet 
presence.  I  find  it  a  sweet  and  rich  thing  to  exchange  my  sorrows  with 
Christ's  joys,  my  afflictions  with  the  sweet  peace  I  have  with  Himself." — 
Epist.  18.  "I  am,  in  this  house  of  my  pilgrimage,  every  way  in  good  case. 
Christ  is  most  kind  and  loving  to  my  soul.  It  pleaseth  Him  to  feast  with 
His  unseen  consolations  a  stranger  and  an  exiled  prisoner.  I  would  not 
exchange  my  Lord  Jesus  for  all  the  comfort  out  of  heaven.  His  yoke  is 
easy,  and  His  burden  is  light." — Epist.  31. 

1  2  Cor.  i.  5.  2  Rev.  i.  5,  C. 


270  DOCTRINAL.  [PART  II. 

querors  over  these  evils.  These  afflictions  not  only  do  not 
injure  them,  but  they  are  converted  into  means  of  advantage, 
and  this  by  an  influence  which  comes  from  Christ,  and  proves 
that  He  loves  them.  These  afflictions  are  not  only  no  evi- 
dence that  God  and  Christ  do  not  love  us,  they  are  proofs 
that  they  do.  To  them  who  are  justified  by  believing,  "  tribu- 
lation works  patience,  and  patience  experience,  and  experience 
hope  ;"  so  that  they  may  well  "  glory  in  tribulations."  ^  When 
afflicted,  they  remember  that  "whom  the  Lord  loves  He 
chastens,  and  scourges  every  son  whom  He  receives;"  and 
that  "if  they  were  without  chastisement,  of  which  all  the 
children  are  partakers,  then  would  they  be  bastards,  and  not 
sons."^  Instead  of  preventing  their  final  happiness,  these 
afflictions  prepare  them  f()r  it.  "The  more  they  toil  and  suffer 
here,  the  sweeter  rest  will  be."  "  The  trying  of  faith  worketh 
patience,"  and  when  "  patience  has  had  its  perfect  work," 
then  is  the  Christian  "  perfect  and  entire,  wanting  nothing." 
So  that  "  blessed  is  the  man  that  endureth  temptation  ;  for, 
when  he  is  tried,  he  shall  receive  the  crown  of  life  which  the 
Lord  has  promised  to  them  that  love  Him."^  This  is  not  only 
to  raise  above  the  deleterious  influence  of  affliction,  but  to  turn 
it  into  a  source  of  blessing — a  proof  of  God's  love,  instead  of 
an  evidence  of  His  dislike ;  and  this  the  Christian  owes  to 
Him  who  loves  him.  It  is,  as  the  apostle  says  in  his  epistle 
to  the  Philippians  (ch.  i.  19),  "through  the  supply  of  the 
Spirit  of  Christ "  that  the  suffering  of  the  present  time  "  turns 
to  the  Christian's  salvation." 

The  apostle  had  already  asserted,  in  strong  terms,  the  im- 
mutable security  of  the  happiness  of  the  man  justified  by 
believing.  We  might  have  thought  that  he  had  said  all  that 
needed  to  be  said — indeed,  all  that  well  could  be  said — when 
he  had  said  that  tribulation,  and  distress,  and  persecution,  and 
famine,  and  nakedness,  and  ])eril,  and  sword,  could  do  nothing 
in  the  way  of  de})riving  him  of  that  love  of  Christ,  and  of  God 
in  Christ,  which  was  the  source  and  the  security  of  his  happiness, 

'  Rom.  V.  S-f).  2  IIol).  \n.  G-S.  »  James  i.  3,  4,  1*2. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  271 

but,  on  the  contrary,  went  to  establish  what  they  seemed  fitted 
to  destroy.  But,  as  if  he  had  said  nothing  corresponding  to 
the  dignity  of  the  subject,  he,  in  a  still  higher  strain  of  sacred 
eloquence,  declares  his  firm  persuasion,  that  nothing  within 
the  wide  bounds  of  the  created  universe  could  endanger  their 
happiness  :  "  For  I  am  persuaded  that  neither  death  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord." 

Christians  are  the  objects  of  the  love  of  God  as  well  as  of 
His  Son.  The  idea  is  the  offspring  of  a  bastard,  technical 
theology,  and  not  of  the  New  Testament  revelation,  that 
we  are  more  indebted  for  final  happiness  to  the  S^n  than 
to  the  Father.  "  The  Father  Himself  lovetli  you,"  says  our  . 
Lord.^  Nor  are  we  to  suppose  that  love  the  result  of  the 
Son's  interposition  in  our  behalf:  the  Son's  interposition  in 
our  behalf  Avas  the  result  of  this  love.  "  God  so  loved  the 
world,  as  to  give  his  only-begotten  Son"  ''  to  be  the  Saviour 
of  the  world."  ^  Yet  it  is  through  the  mediation  of  the  Son 
that  this  love  of  the  Father  is  manifested  to  men.  His  love 
to  his  people  is  love  in,  or  by,  Christ  Jesus.  It  is  only  in  con- 
sequence of  the  incarnation  and  sacrifice  of  the  Son,  that  the 
Father  can  bestow  on  men  tokens  of  His  love.  They  are 
"  accepted  in  the  Beloved" — on  the  ground  of  His  atonement 
they  receive  the  Spirit,  and  are  "  blessed  "  by  the  "  God  and 
Father  of  our  Lord  Jesus  Christ,"  'Svith  all  heavenly  and 
spiritual  blessings  in  Him."^ 

The  classification  deserves  notice.  It  consists  of  two  pairs 
and  two  triads  placed  alternately:  "Death  and  life" — "angels, 
principalities,  and  powers" — "  things  present  and  things  to 
come  " — "  height  and  depth,  and  every  creature." 

Of  this  "  love  of  God  in  Christ  Jesus,"  the  man  justi- 
fied by  believing  can  never  be  deprived.  The  apostle  enu- 
merates all  existing  things,  all  possible  things,  and  declares 

'  John  xvi.  27.      2  joi„^  [\i  iq       3  gpij   j    q  .  q^]   i;;   14.  Eph.  i.  3. 


272  DOCTRINAL.  [PART  II. 

tliat  none  of  them  can  separate  the  Christian  from  the  love  of 
God. 

Neither  "  death  nor  life  "  can  separate  Christians  fi'om  the 
love  of  God.     It  is  difficult  to  say  what  is  tlie  precise  import 
of  the  terms  "  death  and  life  "  here.     Some  consider  them  as 
equivalent  to  things  that  are  dead,  and  things  that  are  alive. 
Neither  inanimate  nor  animate  beino-s — nothing  in  the  whole 
compass  of  the  creation — can  separate  us  from  the  love  of 
Christ,  and  of  God  in  Christ.     Others,  who  consider  separa- 
tion from  the  love  of  God  as  meaning  forfeiting  the  love  of 
God  by  apostacy,  look  on  deatli  and  life  as  synonymous  with  the 
fear  of  death  and  the  love  of  life.     Wliile  others,  with  whom 
we  are  disposed  to  agree,  consider  death  as  descriptive  of  the 
dying  q^  the  persons  spoken  of,  and  life,  of  their  living.     In 
this  sense,  death  shall  not  separate  them  fi'om  the  love  of  God 
and  of  Christ ;  but,  on  the  contrary,  carry  them  to  the  full  en- 
joyment of  its  blessed  effects.    They  shall  never  know  how  God 
has  loved  them  till  they  die  and  go  into  His  presence,  where 
are  rivers  of  pleasure  for  evermore  :  there  the}'  see  His  face, 
and  there  Pie  shews  them  His  "  marvellous  lovinop-kindness." 
Death  separates  from  our  earthly  friends — it  separates  our  soul 
from  our  body ;  but  it  does  not,  it  cannot,  separate  from  the 
love  of  God.     However  apparently  untimely  and  painful  the 
death  of  the  saint  may  be,  it  is  the  appointment  of  Divine  love, 
and  promotes  his  true  happiness.     It  is  the  Father  of  mercies 
calling  home  his  expatriated  child  to  the  better  country,  to 
dwell  in  His  house,  and  walk  in  the  light  of  His  countenance. 
Nor  can  life  separate  the  Christian   from  the  love  of  God. 
His  life  is  spent  in  a  world  which  is  a  scene  of  revolt  against 
God,  full  of  snares  and  temptations,  difficulties  and  afflictions  ; 
but  whatever  in  the  course  of  life  he  may  lose,  assuredly  he  shall 
not  lose  the  love  of  God.    "  Whether  he  lives,  he  lives  to  the 
Lord  ;  whether  he  dies,  he  dies  to  the  Lord  :  living  and  dying, 
he  is  the  Lord's." i    There  are  not  many  things  which  God 
lias  pledged  Himself  not  to  take  from  His  people  in  this  world, 

'  Koiii.  xiv.  8. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  273 

but  tliere  is  one  worth  them  all — "  My  loving-kindness  will  I 
not  take  from  thee  :"'  property,  reputation,  relations,  reason, 
may  all  be  lost  in  life,  but  this,  the  life  of  life,  cannot  be  lost, 
even  when  life  itself  is,  as  it  must  be,  lost. 

"  Angels"  cannot  separate  us  from  the  love  of  God.  Angels 
are  either  bad  or  good ;  and  neither  can  separate  us  from  the 
love  of  God.  Bad  angels — devils — earnestly  desire  to  do 
this :  they  are  ever  endeavouring  to  do  it ;  but  all  their 
endeavours  shall  be  in  vain.  "  Satan  shall  be  bruised"  shortly 
"under  the  feet""  of  the  people  of  God;  and  neither  his 
ensnaring  temptations,  nor  his  malicious  charges,  can  affect 
the  security  of  their  condition,  or  make  any  alteration  in  the 
love  of  God  towards  them.  There  is  no  reason  to  fear  any 
attempt  on  the  part  of  the  elect  angels  to  separate  us  from 
the  love  of  God ;  for  "  are  they  not  all  ministering  spirits,  sent 
forth  to  minister  to  them  who  shall  be  heirs  of  salvation?"^ 
But  though  this  be  the  truth,  there  is  no  incongruity  in  the 
apostle  making  the  supposition  of  their  making  such  an 
attempt,  and  stating  what  the  result  would  be.  "  If  an  angel 
from  heaven,"  says  he,  in  his  epistle  to  the  Galatians,  "  should 
preach  unto  you  another  gospel  than  that  which  we  have 
preached,  let  him  be  accursed."*  And  here  he  declares  that 
all  the  power  of  all  the  angels  of  God,  though  they  "  excel 
in  strength,"  is  powerless  to  deprive  a  single  believing  sinner 
of  his  share  in  the  special  love  of  God. 

"  Principalities  and  powers"  cannot  separate  us  from  the 
love  of  God.  Some  consider  the  words  '  principalities  and 
powers,'  as  explanatory  of  angels,  and  referring  here,  as  they 
seem  to  do  in  some  other  places,  to  the  distinctions  which 
exist  in  "  the  host  of  God" — "the  armies  of  heaven.""''  I  rather 
think  that  "  principalities  and  powers"  are  contrasted  with 
angels  in  the  same  way  as  death  is  with  life,  and  things  present 
with  things  to  come.  In  this  case,  the  words  refer  to  magis- 
trates, civil  authorities."    These  were  generally  most  hostile  to 

'  Isa.  liv.  10.         '  Rom.  xvi.  20.         »  Meb.  i.  14.         ■«  Gal.  i.  8,  9. 
^  Gen.  xxxii.  1,  2;  Epli   vi.  12;  CI.  ii.  15  '■  Tit.  iii.  1. 

S 


274  DOCTRINAL.  [PART  II. 

the  people  of  God  in  the  primitive  age,  and  inflicted  on  them 
many  and  severe  evils.  But  though  the  kings  of  the  earth 
could  rob,  and  oppress,  and  torture,  and  murder  them,  they 
could  not  touch  their  most  precious  treasure — they  could  not 
imperil  their  highest  interests — they  could  not  separate  them 
from  the  love  of  God. 

"  Things  present"  cannot  separate  Christians  from  the  love 
of  God.  None  of  the  events  of  the  present  state  can  do  this. 
Neither  health  nor  sickness,  neither  riches  nor  poverty,  neither 
obscurity  nor  aggrandizement ;  no  personal  circumstance,  and 
nothing  in  the  state  of  things  around  the  saint  of  God, 
whether  in  the  physical  or  in  the  moral  world — no  earthquake 
or  deluge — no  revolution  or  war — no  change  in  church  or  in 
state,  can  affect  his  highest  interest;  no  conceivable  con- 
juncture of  circumstances  can  dissolve,  or  even  weaken,  the 
band  of  love  which  binds  God  to  them. 

"  Things  to  come"  cannot  separate  Christians  from  the  love 
of  God.  None  of  the  futurities  of  time,  none  of  the  futurities 
of  eternity,  none  of  the  events  which  follow  death — not  the 
personal  judgment,  nothing  that  shall  take  place  in  the  sepa- 
rate state — not  the  resurrection  of  the  body,  not  the  general 
judgment,  none  of  its  results  throughout  eternit}-,  can  separate 
the  believer  from  the  love  of  God. 

Neither  "height  nor  depth"  shall  be  able  to  separate 
the  Christian  from  the  love  of  God.  The  last  pair  re- 
ferred to  things  as  existing  in  time  ;  this  refers  to  things  as 
existing  in  space.  It  is  somewhat  difficult  to  say  what  is  the 
precise  meaning  of  these  words.  Some  understand  the  words 
metaphorically,  considering  "  height"  as  designating  exalted 
station  and  prospci'ous  circumstances,  and  "  depth,"  affliction 
and  depressed  circumstances.  As  Job  says,  xxiv.  24,  "  They 
are  exalted  for  a  little  time,  but  are  brought  low."  As  David 
says,  "  Out  of  the  depths  have  I  cried  to  Thee."  "  They  are 
minished,  and  brought  low :  yet  setteth  He  the  poor  on 
high."  And  Paul  speaks  of  "  deep  ])Overty."  Others  consider 
'"  lieight"  as  designating  the  heavenly  bodies,  and  "  depth"  as 
the  earth,  and  what  is  uutler  the  earth, — tlie  terms  in  conjunc- 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  275 

tlon  being  equivalent  to  the  created  universe.  This  is  a 
common  enough  use  of  the  terms  in  Scripture.  "  The  day- 
spring  from  on  high"  ' — literally,  from  the  height.  "  A  sign 
in  the  depth  or  in  the  height  above."  ^  "  He  ascended  on 
high" — "  He  who  had  descended  to  the  lower  parts  of  the 
earth" — the  upper  and  lower  worlds.'  No  being  that  exists 
— no  event  that  takes  place  in  heaven,  or  earth,  or  hell, 
can  prevent  the  Christian  from  obtaining  the  happiness  which 
the  love  of  God  has  destined  for  him. 

Is  there  any  created  being — any  supposable  event,  not 
comprehended  in  the  apostle's  enumeration  ?  Reflect  and 
consider.  You  will  find  there  is  not  one ;  but,  lest  any  should 
be  supposed  to  be  not  included  in  his  comprehensive  catalogue, 
he  adds,  "  Nor  can  any  other  creature"  separate  us  from  the 
love  of  God  in  Christ  Jesus  our  Lord.  And  if  they  cannot 
do  this,  they  can  do  us  no  substantial  or  permanent  injury. 
The  love  of  God  is  the  Christian's  treasure.  Rob  him  of  this, 
and  you  make  him  poor  indeed.  Possessed  of  this,  let  the 
created  universe  depart,  he  has  lost  nothing:  and  there  is 
nothing  in  the  unlimitable  regions  of  space — nothing  in  the 
unending  ages  of  duration — that  can  prevent  his  attaining  his 
final  happiness,  or  make  it  insecure  after  it  is  attained. 

Of  this  most  consolatory,  most  ennobling  truth,  Paul  was 
fully  convinced,  "  I  am  persuaded."  It  is  not  a  matter  of 
opinion,  but  of  assured  faith.  "  He  believed,  and  therefore 
spake."  He  had,  indeed,  the  most  satisfactory  evidence  for  it 
— the  promise  and  oath  of  Him  who  cannot  lie.  And  we  may 
have — if  it  be  not  our  own  fault — the  same  evidence  which 
he  had.  Every  believer  of  the  Gospel  not  only  may,  but  ought, 
to  apply  the  heart-cheering  declaration  to  himself.  What  the 
apostle  says  here,  he  says  not  as  an  apostle,  but  as  a  believing 
siinier ;  and  every  one  who  like  him  has,  by  believing,  been 
"justified  freely  by  God's  grace,  through  the  redemption 
that  is  in  Jesus  Christ,"  may,  without  presumption,  ado])t  his 
lano;uati;e. 

1  Luke  i.  78.         21^.,.  vii.  11.         ^^  Psalm  l.vviii.  18  ;  Eph.  iv.  9,  10. 


27G  DOCTRINAL.  [PART  II. 

Some  have  proposed  the  question,  '  But  will  not  sin  separate 
us  from  the  love  of  God?'  To  those  who  amuse  themselves 
with  this  question  as  a  kind  of  theological  puzzle,  we  would 
hint  that  they  may  easily  find  a  fitter  and  safer  intellectual 
play-string,  and  that  they  may  too  late  discover  how  hazard- 
ous it  is  to  handle  thoughtlessly  such  edge-tools.  And  of 
those  who  look  on  the  subject  in  a  somewhat  graver  aspect, 
we  would  seriously  inquire  whether  they  would  really  wish, 
whether  they  would  think  it  a  privilege,  that  they  should  be 
secure  and  safe  while  committing  sin?  and,  if  so,  whether  they 
have  not  abundant  evidence,  in  this  mode  of  thinking,  that  they 
have  as  yet  neither  part  nor  lot  in  Plim  whose  name  is  Jesus, 
"  because  He  saves  His  people,"  not  in  their  sins,  but  "fvotn 
their  sins?"  The  question  referred  to  has  been,  with  almost 
equal  incaution,  answered  by  a  simple  negative  and  a  simple 
affirmative.  Some  have  said  distinctly,  No  ;  but  in  saying  so 
they  nmst  have  forgotten  much  that  is  in  the  word  of  God. 
Sin,  wherever  it  exists,  is  the  object  of  the  Divine  abhorrence — 
God  hates  it  everywhere — nowhere  more,  nowhere  so  much,  as 
in  His  own  people.  The  road  of  sin  is  the  road  to  hell.  Whoso- 
ever turns  back,  turns  back  towards  perdition.  Sin  would 
be  the  ruin  of  the  Christian,  did  not  the  Divine  method  of 
justification,  though  it  does  not  make  sin  an  impossibility, 
on  the  part  of  those  interested  in  it,  make  it  impossible  that 
they  should  continue  in  a  course  of  sin,  and  secure  that  they 
shall  be  kept  by  faith  unto  salvation.  Still,  to  the  very  persons 
the  apostle  is  here  speaking  of,  He  proclaims,  "  If  ye  live  after 
the  flesh,  ye  shall  die." 

Some  have  replied  to  the  question  with,  if  possible,  a 
further  deviation  from  the  truth,  by  a  simple  affirmative, 
'  Yes ;  though  nothing  else  in  the  universe  can  separate 
you  from  the  love  of  God,  your  own  sin  can.  There  is 
no  security,  there  can  be  no  security,  given  you  against 
this.'  Alas !  alas !  then  for  the  stability  of  Christian  comfort, 
for  the  power  of  Christian  motive,  for  the  ])rogress  of  Christian 
holiness,  for  the  attainment  of  tlie  (liristian  salvation,  if  this 
were  the  trutli, — if  t]\c  whole  \\(  rr  tliis,   '  God  will  sa\e  yt>u 


SKCT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  277 

from  the  power  of  external  causes  of  separation  from  His  love, 
if  you  only  take  care  of  the  internal  ones.'  Well  has  it  been 
said, '  "  This  is  to  ofter  me  only  a  drop  of  water  when,  fainting 
with  thirst,  I  need  a  copious  draught."  Ten  thousand  thou- 
sand enemies  without  are  not  half  so  strong  as  the  one  within. 
And  if  God's  gift  of  His  own  Son  has  not  secured  the  restrain- 
ing and  sanctifying  influence,  for  His  chikb'en,  which  shall 
assuredly  enable  them  to  "  crucify  the  old  man  with  his 
lusts,"  and  "  put  on  the  new  man,"  then  is  the  work  not  only 
incomplete,  but  it  never  will  be  completed.  But  assuredly 
Christ  did  die  to  redeem  us  fi'om  the  dangers  of  this  most 
powerful  of  our  enemies,  as  well  as  from  all  other  hazards  of 
being  separated  from  the  love  of  God.  Were  it  otherwise, 
we  might  abandon  all  the  hopes  the  Gospel  inspires,  and  give 
ourselves  up  as  after  all  lost,  hopelessly  lost.  But  "  the  foun- 
dation of  God  standeth  sure."  "  Our  old  man  was  crucified 
with  Him."  "  I  give  unto  ISIy  sheep  eternal  life,  and  they 
shall  never  perish,  neither  shall  any  pluck  them  out  of  My 
I  land.  My  Father,  who  gave  them  ]Me,  is  greater  than  all, 
and  none  can  pluck  them  out  of  My  Father's  hand.  I  and 
My  Father  are  one."  "  If,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  His  Son,  much  more,  being 
reconciled,  we  shall  be  saved  by  his  life."^ 

The  abundant  consolation  and  good  hope  which  these  glad 
tidings  of  great  joy  are  fitted  to  communicate,  can,  however, 
be  legitimately  enjoyed  only  in  the  faith  of  the  Gospel  going 
forth  in  its  appropriate  effects.  It  is  under  the  clear,  warm 
sunshine  of  faith,  Avorking  by  love,  that  that  sweet  salutary 
j)lant,  the  full  assurance  of  hope,  opens  its  blossoms  and 
matures  its  fruits.  In  the  cold,  damp,  dingy  atmosphere  of 
spiritual  declension,  this  flower  of  paradise  withers  and  hangs 
its  head.  And  fearful  is  the  delusion,  appalling  the  impiety, 
inconceivable  the  hazard,  of  him  who,  from  godless  specula- 
tion on  theological  dogmas,  has  succeeded,  in  some  measure,  in 
making  indulged  sin  consistent,  it  may  be,  even  with  an  exult- 

1  Stuart.  -John  x.  28-3(t:  Kom.  v.  10. 


278  DOCTlllNAL.  [part.  II. 

uifr  assurance  of  his  own  final  salvation.  Groundless  fears 
are  distressing  and  undutiful,  dislionouring  to  God  and  inju- 
rious to  him  who  indulges  them ;  but  unfounded  or  ill-founded 
confidence  is  still  more  God-dishonouring,  soul-ruining. 
"  Fearing  "  and  "  Feeble-mind  "  suffered  loss  fi'om  their  want 
of  confidence  in  the  Lord  of  the  pilgrims  ;  but  they  Avere  true 
pilgrims,  and  got  safe  home.  But  "  Self-will"  and  "  Too-bold" 
were  but  pretenders  to  the  pilgrim-character,  and  never  reached 
the  celestial  city  ;  and  "  Vain-confidence  "  fell  into  a  deep  pit, 
and  was  dashed  to  pieces  by  his  fall.^ 

He  is  the  happy  man,  he  only,  who  "  knows  whom  he  has 
believed,  and  is  persuaded  that  He  will  keep  that  which  he  has 
committed  to  Him  against  that  day ;"  and  who,  with  unshaken 
confidence  in  the  infinite  atonement  of  Christ,  the  omnipotent 
influence  of  the  Holy  Spirit,  the  exceeding  great  and  precious 
promises  of  the  Gospel,  the  unrepealed  and  unrepealable  oath 
of  God,  constrained  by  the  mercies  of  God,  lays  himself  on  the 
altar  of  God  as  "  a  living  sacrifice,"  and  having  counted  all 
things  loss  for  Christ,  "  holding  fast  the  righteousness  which  is 
of  God  by  faith,  does  this  one  thing,  forgetting  the  things  that 
are  behind,  reaching  forth  to  those  that  are  before,  presses  to  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus," 
and  "  keeps  himself  in  the  love  of  God,  by  building  him- 
self up  on  His  most  holy  faith,  praying  in  the  Holy  Spirit,  and 
looks  for  the  mercy  of  our  Lord  Jesus  unto  eternal  life."  ^ 

May  this  be  the  happiness  of  us  all.  And  "  now  may  the 
God  of  hope  fill  us  witli  all  joy  and  peace  in  believing,  that 
we  may  abound  in  ho])e,  through  the  power  of  the  Holy 
Ghost." ^  And  "unto  Him  who  is  able  to  keep  us  from 
falling,  and  to  present  us  faultless  before  the  presence  of  His 
glory  with  exceeding  joy ;  to  the  only  wise  God,  our  Saxiour, 
be  glory  and  majesty,  dominion  and  power,  both  now  and 
ever.     Amen."* 


1  Pilgrim's  Progress.  '  IMiil.  iii.  s,  0,  13,  14  ;  Jude  20,  21. 

■■'  Rom.  XV.  13.  *  Judu  24,  25. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  271) 


§  6.  The  Relation  of  the  manifested  Divine  Method  of  Justifica- 
tion to  the  Israelites,  and  the  other  Nations  of  Mankind. 

Chapters  ix.,  x.,  xi. — "  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience 
also  bearing  me  witness  in  the  Holy  Ghost,  that  I  have  great  heaviness  and 
continual  sorrow  in  my  heart.  For  I  could  wish  that  myself  were  acciu"sed 
from  Christ  for  my  brethren,  my  kinsmen  according  to  the  flesh :  who 
are  Israelites  ;  to  whom  pertaineth  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  giving  of  the  law,  and  the  service  of  God,  and  the 
promises ;  whose  are  the  fathers,  and  of  whom,  as  concerning  the  flesh, 
Christ  came,  who  is  over  all,  God  blessed  for  ever.     Amen. 

Not  as  though  the  word  of  God  hath  taken  none  eflect.  For  they  are  not 
all  Israel  which  are  of  Israel :  neither,  because  they  are  the  seed  of  Abra- 
ham, are  they  all  children :  but,  in  Isaac  shall  thy  seed  be  called  ;  that  is. 
They  which  are  the  children  of  the  flesh,  those  are  not  the  children  of  God  : 
but  the  children  of  the  promise  are  counted  for  the  seed.  For  this  is  the 
word  of  promise,  At  this  time  will  I  come,  and  Sarah  shall  have  a  son. 
And  not  only  this  ;  but  when  Rebecca  also  had  conceived  by  one,  even  by 
our  father  Isaac,  (for  the  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpose  of  God  according  to  election  might 
stand,  not  of  works,  but  of  Him  that  calleth,)  it  was  said  unto  her.  The 
elder  shall  serve  the  younger.  As  it  is  written,  Jacob  have  I  loved,  but 
Esau  have  I  hated. 

What  shall  we  say  then  ?  Is  there  unrighteousness  with  God  ?  God 
forbid.  For  lie  saith  to  ]\Ioses,  I  will  have  mercy  on  whom  I  will  have 
mercy,  and  I  will  have  compassion  on  whom  I  will  have  compassion.  So 
then  it  is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of 
God  that  showeth  mercy.  For  the  Scripture  saith  unto  Pharaoh, 
Even  for  this  same  purpose  have  I  raised  thee  up,  that  I  might  show 
My  power  in  thee,  and  that  My  name  might  be  declared  throughout 
all  the  earth.  Therefore  hath  He  mercy  on  whom  He  will  have  mercy, 
and  whom  He  will  He  hardeneth.  Thou  wilt  say  then  unto  me,  Why 
doth  He  yet  find  fault  ?  for  who  liath  resisted  His  will  ?  Nay  but,  O 
man,  who  art  thou  that  repliest  against  God  ?  Shall  the  thing  formed 
say  to  Him  that  formed  it.  Why  has  thou  made  me  thus  ?  Hath  not  the 
potter  power  over  the  clay,  of  the  same  lump  to  make  one  vessel  unto 
honour,  and  another  unto  dishonour  ?  What  if  God,  willing  to  show  His 
wrath,  and  to  make  His  power  known,  endured  with  much  long-suffering 
the  vessels  of  wrath  fitted  to  destruction :  and  that  He  might  make  known 
the  riches  of  His  glory  ou  the  vessels  of  mercy,  which  He  had  afore 
prepared  unto  glory,  even  us,  whom  He  hath  called,  not  of  the  Jews 
only,  but  also  of  the  Gentiles? 


2b0  DOCTRINAL.  [rAKT  II. 

As  He  saith  also  in  Usee,  I  will  call  them  My  people,  which  were  not 
My  people;  and  her  beloved,  which  was  not  beloved.  And  it  shall  come 
to  pass,  that  in  the  place  where  it  was  said  unto  them.  Ye  are  not  my 
people  ;  there  shall  they  be  called  the  children  of  the  living  God.  Esaias 
also  crieth  concerning  Israel,  Though  the  number  of  the  children  of  Israel 
be  as  the  sand  of  the  sea,  a  remnant  shall  be  saved :  for  He  will  finish 
the  work,  and  cut  it  short  in  righteousness  ;  because  a  short  work  will  the 
Lord  make  upon  the  earth.  And  as  Esaias  said  before,  Except  the  Lord 
of  Sabaoth  had  left  us  a  seed,  we  had  been  as  Sodoma,  and  been  made 
like  unto  Gomorrha. 

What  shall  we  say  then  ?  That  the  Gentiles,  which  followed  not  after 
righteousness,  have  attained  to  righteousness,  even  the  righteousness  which 
is  of  faith ;  but  Israel,  which  followed  after  the  law  of  righteousness,  hath 
not  attained  to  the  law  of  righteousness.  Wherefore  ?  Because  they  sought 
it  not  by  faith,  but  as  it  were  by  the  works  of  the  law :  for  they  stumbled  at 
that  stumhling-stone  ;  as  it  is  written,  Behold,  I  lay  in  Sion  a  stumbling- 
stone  and  rock  of  offence :  and  whosoever  believeth  on  Him  shall  not  be 
ashamed.  Brethren  my  heart's  desire  and  prayer  to  God  for  Israel  is,  that 
they  might  be  saved.  For  I  bear  them  record,  that  they  have  a  zeal  of 
God,  but  not  according  to  knowledge.  For  they,  being  ignorant  of  God's 
righteousness,  and  going  about  to  establish  their  own  righteousness,  have 
not  submitted  themselves  unto  the  righteousness  of  God.  For  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that  believeth.  For  Moses 
describeth  the  righteousness  which  is  of  the  law.  That  the  man  which 
doeth  those  things  shall  live  by  them.  But  the  righteousness  which  is  of 
faith  speaketh  on  this  wise.  Say  not  in  thine  heart.  Who  shall  ascend  into 
heaven  ?  (that  is,  to  bring  Cltriftt  down  from  above ;)  or.  Who  shall  descend 
into  the  deep  ?  (that  is,  to  bring  up  Christ  again  from  the  dead.)  But  what 
saith  it  ?  Tlie  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy  heart : 
that  is,  the  word  of  faith  which  we  preach  ;  that  if  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath 
raised  Him  from  the  dead,  thou  shalt  be  saved.  For  with  the  heart  man 
believeth  unto  righteousness  ;  and  with  the  mouth  confession  is  made 
unto  salvation.  For  the  Scripture  saith,  Whosoever  believeth  on  Him 
shall  not  be  ashamed.  For  there  is  no  difterence  between  the  Jew  and 
tlie  Greek  ;  for  the  same  Lord  over  all  is  rich  unto  all  that  call  upon  Him. 
For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  saved. 

How  then  shall  they  call  on  Him  in  whom  they  have  not  believed?  and 
how  shall  they  believe  in  Him  of  whom  they  have  not  heard?  and  how  shall 
they  hear  without  a  preacher  ?  and  how  shall  they  preach  except  they  be 
.sent  ?  as  it  is  written,  How  beautiful  iire  the  feet  of  (hem  that  i)reach  tlie 
Gospel  of  peace,  and  bring  glad  tidings  of  good  things  !  But  tliey  have 
not  all  obeyed  the  Gospel :  for  Esaias  saith.  Lord,  who  hath  believed  our 
report  ?     So  then  faith  coming  by  hearing,  and  hearing  by  the  word  of 


iSECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  281 

God.  But  I  say,  Have  they  not  heard?  Yes  verily,  their  sound  went 
into  all  the  earth,  and  their  words  unto  the  ends  of  the  world.  But  I  say, 
Did  not  Israel  know?  First,  Moses  saith,  I  will  provoke  you  to  jealousy 
by  them  that  are  no  people,  and  by  a  foolish  nation  I  will  anger  you.  But 
Esaias  is  very  bold,  and  saith,  I  was  found  of  them  that  sought  Me  not ;  I 
was  made  manifest  unto  them  that  asked  not  after  Me.  But  to  Israel  he 
saith,  All  day  long  I  have  stretched  forth  My  hands  unto  a  disobedient 
and  gainsaying  people. 

I  say  then,  Hath  God  cast  away  His  people?  God  forbid.  For  I 
also  am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of  Benjamin. 
God  hath  not  cast  away  His  people  which  He  foreknew.  Wot  ye  not 
what  the  Scripture  saith  of  Elias?  how  he  maketh  intercession  to  God 
against  Israel,  saying,  Lord,  they  have  killed  Thy  prophets,  and  digged 
down  Thine  altars ;  and  I  am  left  alone,  and  they  seek  my  life.  But 
what  saith  the  answer  of  God  unto  him?  I  have  reserved  to  Myself 
seven  thousand  men,  who  have  not  bowed  the  knee  to  the  image  of  Baal. 
Even  so  then  at  this  present  time  also  there  is  a  reinnant  according  to 
the  election  of  grace.  And  if  by  grace,  then  is  it  no  more  of  works ; 
otherwise  grace  is  no  more  grace.  But  if  it  be  of  works,  then  is  it  no 
more  grace  ;  otherwise  work  is  no  more  work.  What  then  ?  Israel  hath 
not  obtained  that  which  he  seeketh  for;  but  the  election  hath  obtained 
it,  and  the  rest  were  blinded  (according  as  it  is  written,  God  hath  given 
them  the  spirit  of  slumber,  eyes  that  they  should  not  see,  and  ears  that 
they  should  not  hear)  unto  this  day.  And  David  saith,  Let  their  table  be 
made  a  snare,  and  a  trap,  and  a  stumbling-block,  and  a  recompence  unto 
them  :  let  their  eyes  be  darkened,  that  they  may  not  see,  and  bow  down 
their  back  alway. 

I  say  then.  Have  they  stumbled  that  they  should  fall  ?  God  forbid  : 
but  rather  through  their  fall  salvation  is  come  unto  the  Gentiles,  for 
to  provoke  them  to  jealousy.  Now,  if  the  fall  of  them  be  the  riches 
of  the  world,  and  the  diminishing  of  them  the  riches  of  the  Gentiles ; 
how  much  more  their  fulness?  For  1  speak  to  you  Gentiles,  inasmuch 
as  I  am  the  apostle  of  the  Gentiles,  1  magnify  mine  office ;  if  by  any 
means  I  may  provoke  to  emulation  them  which  are  my  flesh,  and  might 
save  some  of  them.  For  if  the  casting  away  of  them  be  the  recon^ 
ciling  of  the  world,  what  shall  the  receiving  of  them  be,  but  life  from  the 
dead  ?  For  if  the  first-fruit  be  holy,  the  lump  is  also  holy  ;  and  if  the 
root  be  holy,  so  are  the  branches.  And  if  some  of  the  branches  be  broken 
off,  and  thou,  being  a  wild  olive-tree,  wert  graffed  in  among  them,  and 
with  them  partakest  of  the  root  and  fatness  of  the  olive-tree ;  boast  not 
against  the  branches :  but  if  thou  boast,  thou  bearest  not  the  root,  hut 
the  root  thee.  Thou  wilt  siiy  then,  The  branches  were  broken  off,  tliat  I 
might  be  graffed  in.  Well ;  because  of  imbelief  they  were  broken  off,  and 
thou  standest  by  faith.     Be  not  high-minded,  but  fear:  for  if  God  spared 


282  DOCTRINAL.  [PART  11. 

not  the  natural  brandies,  take  heed  lest  He  also  spare  not  thee.  Behold 
therefore  the  goodness  and  severity  of  God :  on  them  which  fell,  severity  ; 
but  toward  thee,  goodness,  if  thou  continue  in  His  goodness  ;  otherwise 
thou  also  shall  be  cut  oif. 

And  they  also,  if  they  abide  not  still  in  unbelief,  shall  be  grafted  in : 
for  God  is  able  to  graft"  them  in  again.  For  if  thou  wert  cut  out  of 
the  olive-tree,  which  is  wild  by  nature,  and  wert  grafi'ed  contrary  to 
nature  into  a  good  olive  tree  ;  how  much  more  shall  these,  which  be 
the  natural  branches,  be  grafted  into  their  own  olive  tree  ?  For  I 
would  not,  brethren,  that  ye  should  be  ignorant  of  this  mystery,  (lest  ye 
should  be  wise  in  your  own  conceits,)  that  blindness  in  part  is  happened 
to  Israel,  until  the  fulness  of  the  Gentiles  be  come  in.  And  so  all  Israel 
shall  be  saved ;  as  it  is  written,  There  shall  come  out  of  Sion  the  Deliverer, 
and  shall  turn  away  ungodliness  from  Jacob :  for  this  is  my  covenant 
unto  them,  when  I  shall  take  away  their  sins.  As  concerning  the  Gospel, 
they  are  enemies  for  your  sakes  :  but  as  touching  the  election,  they  are 
beloved  for  the  fathers'  sakes.  For  the  gifts  and  calling  of  God  are 
without  repentance.  For  as  ye  in  times  past  have  not  believed  God,  yet 
have  now  obtained  mercy  through  their  unbelief;  even  so  have  these  also 
now  not  believed,  that  through  your  mercy  they  also  may  obtain  mercy. 
For  God  hath  concluded  them  all  in  unbelief,  that  He  might  have  mercy 
upon  all. 

O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God !  how  unsearchable  are  His  judgments,  and  His  ways  past  finding 
out!  For  who  hath  known  the  mind  of  the  Lord?  or  who  hath  been  His 
counsellor  ?  or  who  hath  first  given  to  Him,  and  it  shall  be  recompensed 
unto  him  again?  For  of  Him,  and  through  Him,  and  to  Him,  are  all 
things  :  to  whom  be  glory  for  ever.    Amen." 

A  new  brancli  of  tlic  subject  is  obviously  introduced  iu  the 
beninning  of  the  ninth  chapter,  tlie  various  ramifications  of 
Avhich  employ  the  apostle  to  the  end  of  the  eleventh  chapter, 
where  his  most  elaborate  doctrinal  exposition  of  the  Divine 
method  of  justification  is  brought  to  a  close.  The  general 
sul)ject  of  this  section  is  the  relation  which  the  manifested 
righteousness  of  God  has  to  the  Israelitish  people,  and  to  the 
other  nations  of  manldnd.  It  is  in  effect  an  illustration  of 
these  Avords  in  the  third  chapter,  ver.  29,  30,  "  Is  lie  the  God 
of  the  Jews  only?  Is  lie  not  also  of  the  Gentiles?  Yes,  of 
the  CJcntllcs  also:  seeing  it  is  one  (Joil  tliat  shall  justily  the 
circumcision  by  I'aith,  and  the  micircumcisiou  through  faith." 
There  is  a  striking  resemblance,  yet  at  the  same  time  an  import- 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  283 

unt  difference,  between  tlie  discussion  with  which  the  apostle 
introduces/  and  that  with  wliich  he  concludes,  his  illustration 
of  the  Divine  method  of  justification."  In  the  former,  the 
relation  of  the  Israelitish  people  and  the  Gentile  nations  to  the 
Divine  method  of  justification,  previously  to  its  manifestation,  is 
exhibited;  in  the  latter,  the  relation  of  the  same  parties  to  the 
Divine  method  of  justification,  now  that  it  has  been  manifested. 
The  sum  of  the  first  statement  is,  'Both  Jews  and  Gentiles  have, 
by  violating  the  law  of  God,  incun'ed  the  Divine  displeasure, 
and,  being  incapable  of  reinstating  themselves  in  the  Divine 
favour  which  they  have  lost,  stand  in  absolute  need  of  such  a 
restorative  economy  as  "the  righteousness  of  God" — the  Divine 
method  of  justification.'  The  sum  of  the  second  is — 'The  advan- 
tages to  be  derived  from  the  Divine  method  of  justification  have 
been  presented  equally  to  Jews  and  Gentiles  for  reception  in 
the  faith  of  the  Gospel,  and  have  been  enjoyed  by  those, 
whether  Jews  or  Gentiles,  who  have  believed — by  them 
only.'    ^ 

The  immediate  results  of  the  manifestation  to  all  of  "  the 
righteousness  of  God" — the  exhibition  of  the  Divine  method 
of  justification  in  the  Gospel — a  plain,  well-accredited  Divine 
revelation,  fitted  and  intended  lor  all  mankind — were  very  dif- 
ferent from  what  we  would  have  been  apt  to  anticipate ;  very 
different  from  what  those  who  were  furnished  with  the  best 
means  for  forming  a  judgment,  by  being  in  possession  of  the 
previous  revelations  of  the  Divine  will,  actually  did  anticipate. 
We  might  have  been  apt  to  suppose,  that  what  was  so  deeply 
and  universally  needed,  would  be  universally  received  with 
gratitude  and  gladness  by  Jews  and  Gentiles ;  and  that,  in 
the  faith  of  the  truth,  they  would  all  accept  "  the  gift  of 
righteousness" — the  full  and.  fi-ee  justification  that  is  "  by 
God's  grace,  through  the  redemption  that  is  in  Christ  Jesus." 
The  Jews  actually  did  expect  that  the  benefits  arising  from 
the  coming  of  the  Messiah  wotdd  be  confeiTed  on  all  Israel- 
ites, and,  if  not  their  exclusive  })ossession,  would  be  j)artici- 

^  Chap.  i.  18-iii.  20.  2  (Jliap.  ix.  1-xi.  30. 


284  DOCTKIXAL.  [part  II. 

pated  ill  by  tlie  Gentiles  only  on  their  renouncing  Gentilism 
and  merging  themselves  in  the  Holy  Nation.  How  different 
were  the  results  both  from  our  anticipations  and  theirs !  Jus- 
tification— restoration  to  the  Divine  favour,  and  the  blessings 
which  accompany  and  flow  from  it,  were  presented  as  a  free 
gift  equally  to  Jews  and  Gentiles,  to  be  received  by  them 
in  the  belief  of  the  Gospel.  What  was  the  result?  The 
Jews,  with  comparatively  few  exceptions,  refused,  on  these 
terms,  to  accept  of  the  proffered  blessings,  and  were,  in 
consequence,  not  only  excluded  from  their  enjoyment,  but 
severely  punished  for  this  last  and  greatest  of  their  sins,  their 
rejection  of  the  Messiah  and  His  salvation.  The  Gentiles,  in 
great  numbers,  believed  the  Gospel,  and,  through  this  belief, 
M'ithout  becoming  Jews,  entered  on  the  enjoyment  of  the 
heavenly  and  spiritual  blessings,  which  it  is  the  object  of  the 
Divine  method  of  justification  to  secure  and  bestow  on  men. 
No  Jew  was  excluded  from  these  blessings  but  by  his  unbe- 
lief: no  Gentile,  who  believed,  failed  to  obtain  them.  Such 
was  the  state  of  things  immediately  on  the  Divine  method  of 
justification  being  manifested.  Such,  substantially,  is  the  state 
of  things  still,  after  the  lapse  of  eighteen  centuries.  A  few- 
Jews,  having  embraced  the  Gospel,  enjoy  the  blessings  of  the 
Christian  salvation.  The  great  majority  of  Christians,  whether 
nominal  or  real,  are  of  Gentile  origin.  The  body  of  the 
Jewish  nation  is  unbelieving,  and  suffering  the  consequences 
of  their  unbelief.  But  it  is  not  to  be  so  always.  "  The  ful- 
ness of  tlie  Gentiles"  is  to  "  come  in"  at  the  appointed  time. 
The  nations  generally — that  is,  the  great  body  of  mankind,  of 
all  nations,  are  to  embrace  Christianity.  "  The  blindness  in 
part,"  which  has  happened  to  Israel,  is  then  to  cease ;  and  to 
them,  generally  embracing,  in  the  faith  of  the  Gospel,  Him 
mIioui  their  fathers  had  crucified  and  they  hitherto  rejected,  the 
ancient  oracle,  "  all  Israel  shall  be  saved,"  shall  be  verified ; 
and  God  after  ha\'ing  in  the  unfathomable  depth  of  the  riches 
Ijoth  of  His  wisdom  and  knowledge,  concluded — shut  up 
Gentiles  and  Jews  in  succession  in  unbelief — that  He  might 
show  what  man  is;  that  He  may  show  what  He  is — will  lui\e 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  2S5 

mercy  on  both —putting  tliem  equally,  and  in  perpetuity,  in 
possession  of  tlie  blessings  of  "  the  common  salvation." 

These  are  the  great  facts  as  to  the  relation  in  which  Jews 
and  Gentiles  stand  to  the  manifested  Divine  method  of  justifi- 
cation, to  the  statement  and  illustration  of  which  the  apostle 
devotes  the  ninth,  tenth,  and  eleventh  chapters  of  this  epistle. 
Previously  to  his  entering  upon  the  statement  and  illustration 
I  have  just  referred  to,  he  vindicates,  in  opposition  to  Jewish 
prejudices,  the  Divine  conduct  in  thus  excluding  the  great 
body  of  Israel  from  the  blessings  bestowed  by  the  Messiah, 
and  in  inflicting  on  them  evils  so  ch'eadful  as  are  implied  in 
being  accursed  by  Christ.  This,  if  I  mistake  not,  is  his  object 
from  the  beginning  of  the  ninth  chapter  down  to  the  29th 
verse.  For  the  purpose  of  vindicating  God  in  excluding  some 
— the  majority — of  the  Israelites  from  the  enjoyment  of  the 
blessings  procured  and  bestowed  by  the  Messiah,  after  express- 
ing his  sorrow  for  them,^  he  appeals  to  the  Divine  conduct 
towards  their  nation^  from  the  beginning,  and  to  the  cliaracter 
of  free  sovereignty  that  belongs  to  the  blessings  bestowed  by 
God  on  fallen  men  f  while,  as  to  the  infliction  on  them  of  such 
fearful  judgments,  he  puts  that  on  the  same  footing  as  the 
punishment  of  Pharaoh  ^ — as  the  execution  of  a  righteous  sen- 
tence of  condemnation  for  a  course  of  rebellion  and  unbelief, 
persisted  in,  in  the  midst  of,  and  in  opposition  to,  much  for- 
bearance and  long-suffenng. 

The  vindication  of  the  Divine  procedure  seems  to  resoh'e 
itself  into  three  parts.  (1.)  The  blessings  from  which  the 
majority  of  the  Jews  were  excluded,  were  blessings  never  pro- 
mised to  them.  (2.)  These  blessings  were  free  gifts,  bestowed 
by  God,  in  the  exercise  of  sovereign  grace,  on  those  on  whom, 
in  the  exercise  of  the  same  sovereign  grace,  he  had  determined 
to  bestow  them.  And  (3.)  the  evils  inflicted  on  the  unbeliev- 
ing Jews  were  the  just  punishment  of  long-persevered  in  dis- 
obedience— punishment  richly  deserved  by  them — in  merciful 

'Ver.  1-4.  2  Ver.  5-18.  25-20. 

■i  Ver.  11,  14-24.  <  Ver.  17. 


280  DOCTRINAL.  [PART  II. 

forbearance,  long  delayed  by  God.  The  illustrations  of  these 
points  sometimes  run  into  each  other ;  for  the  apostle  is  not 
composing  a  treatise,  but  writing  an  epistle.  But  the  keeping 
in  mind  that  these  are  the  three  topics  of  his  complex  argu- 
ment, will  greatly  assist  us  in  satisfactorily  apprehending  its 
meaning  and  force. 

The  sum  of  the  statement  and  argument  is,  The  blessings  of 
the  Divine  method  of  justification  are  intended  for  mankind — 
not  for  Jews  as  Jews,  or  for  Gentiles  as  Gentiles.  They  can 
be  received  only  in  the  belief  of  the  truth,  and  in  the  belief 
of  the  truth  they  shall  certainly  be  received.  No  unbelieving 
Jew  can  obtain  them — no  believing  Gentile  remain  destitute 
of  them.  If  any,  whether  Jew  or  Gentile,  to  whom  the  Gospel 
comes,  remain  destitute  of  them,  it  is  because  he  does  not 
believe  it.  They  who  refuse  to  believe  arc  guilty  of  a  great 
sin,  and  deserve  not  only  what  is  the  natural,  necessary  result 
of  their  unbelief — exclusion  from  the  blessings  of  the  Christian 
salvation,  but  positive  punishment  for  disobedience  to  the 
clearly  revealed  will  of  God.  They  who  believe,  have  no 
merit  in  believing, — the  faith  of  the  Gospel  and  the  bless- 
ings in  which  it  interests,  being  equally  the  result  of  the 
sovereign  grace  of  God. 

(1.)  Tlie  Divine  Procedure,  in  excluding  the  nnhellevlng  Jetvs 
from  the  benefits  of  the  Divine  Method  of  Justification^  and 
punishing  them  for  rejecting  it,   Vindicated} 

a.   The  Apostle  s  deep  sorrow  for  Ids  ufd/ellerlng  hrethren? 

The  thought  present  to  the  apostle's  mind,  in  entering  on 
this  discussion,  seems  to  have  been  that  so  naturally  suggested 
to  one  of  so  strong  patriotic  affections  by  tlie  A'ivid  repre- 
sentation of  the  happiness  and  security  of  all  who,  being  in 
Christ  Jesus,  were  interested  in  the  Divine  method  of  justifi- 
cation, contained  in  the  close  of  the  eightli  cha])ter  :  '  From  all 
this  blessedness,  the  great  body  of  my  countrymen,  by  tlu'ir  nn- 

'  Chap.  ix.  1-2P.  2  Cliap.  ix.  1-6. 


SP:CT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  287 

belief,  have  excluded  themselves ;  and  they  are  bringino;  down 
on  themselves  a  load  of  Divine  vengeance  proportioned  to  the 
value  of  the  blessings  they  reject,  and  the  guilt  necessarily 
implied  in  rejecting  these  blessings.  They  are  not  "  in 
Christ,"  and  therefore  there  is  condemnation  to  them.  They 
have  put  Ilim  away  from  them,  and  He  is  about  to  put  them 
away  from  Him.  They  are  treating  Him  as  if  he  were  an 
anathema — accursed,  and  He  is  about  to  treat  them  as  an  ana- 
thema. They  are  filling  up  their  sins  daily,  and  wrath  is 
coming  on  them  to  the  uttermost.  Righteous  is  Jehovah,  and 
righteous  are  His  judgments.  "  Yet  my  heart  is  turned  within 
me  ;  my  repentings  are  kindled  together."  "  My  sighs  are 
many ;  my  heart  is  faiiit."  "  Oh,  that  they  had  known,  in  this 
their  day,  the  things  that  belong  to  their  peace  !"  '  These  sen- 
timents are  ver}^  strikingly  expressed  in  the  commencement 
of  the  ninth  chapter :  ^ — "  I  say  the  truth  in  Christ,  I  lie  not, 
my  conscience  also  bearing  me  witness  in  the  Holy  Ghost, 
that  I  have  great  heaviness  and  continual  sorrow  in  my  heart. 
For  I  could  wish  that  myself  were  accursed  from  Christ  for 
my  brethren,  my  kinsmen  according  to  the  flesh :  who  are 
Israelites ;  to  whom  pertaineth  the  adoption,  and  the  glory, 
and  the  covenants,  and  the  giving  of  the  laAV,  and  the  service 
of  God,  and  the  promises ;  whose  are  the  fathers,  and  of  whom, 
as  concerning  the  flesh,  Christ  came,  who  is  over  all,  God 
blessed  for  ever." 

There  is  some  difliculty  in  the  construction  of  this  passage. 
The  first  verse  is  obviously  a  very  solemn  introduction  to  an 
assertion  about  to  be  made — something  apparently  equivalent 
to  a  double  oath.  But  the  question  is,  what  is  that  asser- 
tion ?  From  their  version,  it  is  plain  that  our  translators  con- 
sidered the  assertion,  so  solemnly  introduced,  as  that  contained 
in  the  second  verse,  "  I  have  great  heaviness  and  continual 
sorrow  of  heart ;"  and  they  consider  the  third  verse  as  a  proof 
or  evidence  of  the  sincerity  of  this  declaration.  But  there  are 
two  strong  objections  to  this  view  of  the  matter.     The  first  is^ 

1  Ver.  1-5 


288  DOCTRINAL.  [PART  TI. 

the  sentence  is  incomplete :  it  expresses  sorrow,  but  does  not 
say  for  what.  And  the  second  is,  that,  though  it  were  com- 
plete, the  declaration,  neither  in  importance  nor  in  strange- 
ness, seems  to  correspond  with  the  singularly  solenm  adjura- 
tion by  which  it  is  introduced.  These  difficulties  have  been  felt 
by  interpreters,  and  various  methods  adopted  to  remove  them. 
Some  insist  that  the  apostle  is  here  expressing  his  sor- 
row, not  for  the  misery  of  his  unbelieving  brethren,  but 
for  his  own  conduct,  under  the  influence  of  a  mistaken 
patriotism,  previously  to  his  conversion.  They  consider  the 
third  verse  as  assigning,  not  the  proof,  but  the  reason,  of  the 
statement  made  in  the  second — translating  the  word  rendered 
"  I  could  wish,"^  'I  did  wish,  I  was  wishing,  I  once  wished' 
(a  rendering  the  word  will  certainly  bear)  '  I  say  the  truth 
in  Christ,  I  lie  not,  my  conscience  also  bearing  me  witness  in 
the  Holy  Ghost,  because  for  my  brethren,  my  kinsmen  accord- 
ing to  the  flesh,  I  once  wished  myself  an  anathema  from 
Christ,  and  acted  accordingly.  Under  the  influence  of  a  false 
zeal  for  the  honour  of  my  countrymen,  I  thought  I  could 
not  be  too  far  or  too  obviously  removed  from  the  crucified 
Nazarene.  "  I  verily  thought  with  myself,  that  I  ought  to 
do  many  things  contrary  to  the  name  of  Jesus  of  Nazareth."  "^ 
This  now  fills  me  with  the  deepest  regret — now  that  my  highest 
happiness  consists  in  the  assurance  that  nothing  can  separate 
me  from  His  love,  and  from  the  love  of  God  in  Him.'  These 
interpreters  consider  this  passage  as  parallel  to  the  affecting 
declaration  in  the  close  of  the  first  chapter  of  the  First  Epistle 
to  Timothy.^  To  this  mode  of  construing  and  explaining  the 
passage,  there  are  many  objections ;  but  it  is  unnecessary  to 
mention  more  than  one.  An  ardent  expression  of  his  hne  to  his 
countrymen  was  a  natural,  and  indeed  necessary,  introduction 
to  the  statements  which  he  was  just  about  to  make  respecting 
their  criminal  rejection  of  the  manifested  Divine  method  of 
justification,  and  the  fearful  punishment  they  had  thus  drawn 
down  on  themselves  ;  whereas  an  expression  of  regret  at  his 


fiV)(fi(x.r,v . 


Acts  xxvi.  9.  ^  Vim-.  13,  14. 


SECT.  II.]      THE  DIVIXE  METHOD  OF  JUSTIFICATIOX,  289 

own  mistaken  displays  of  patriotism,  when  he  thought  that, 
for  the  honour  of  Israel  and  Israel's  God,  he  "  ought  to  do 
many  things  against  Jesus  of  Nazareth,"  seems  quite  out  of 
place. 

Another  class  of  expositors,  holding  that  '  I  did  wish,'  or 
'  I  was  wishing,'  is  the  true  rendering,  have  given  another, 
and  certainly  a  more  plausible  view  of  the  sense  which  may 
thus  be  brought  out  of  the  words.  They  consider  the  whole 
passage  as  an  ardent  expression  of  the  apostle's  love  to  his 
Israelitisli  brethren.  They  consider  the  second  verse  as  an 
incomplete  sentence,  and  find  the  complement  of  it  in  the  last 
clause  of  the  third  verse,  "  for  my  brethren,  my  kinsmen 
accordino;  to  the  flesh  ;"  refjardinrr  the  rest  of  that  verse  as 
parenthetical.  They  I'ead  it,  without  the  parenthesis,  thus  : 
"  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  also 
bearing  me  witness,  that  I  have  great  heaviness  and  continual 
sorrow  of  heart  for  my  brethren,  my  kinsmen  according  to 
the  flesh."  The  words  included  in  the  parenthesis  they  con- 
sider as  giving  the  reason  of  this  intense  grief:  '  For  I  myself 
once  wished  myself  an  anathema  from  Christ.  Their  condition 
of  obstinate  unbelief  was  once  his  o\^^l.  He  pitied  them  for 
hating  Christ,  for  he  once  hated  Him  as  cordially  as  they 
could  do.  He  knew  by  experience  the  horrors  of  such  a 
state ;  and,  therefore,  he  could  not  look  on  his  infatuated 
brethren  without  the  tenderest  emotions  of  pity.  They  con- 
sider it  as  expressing  the  same  sentiment  as  is  so  beautifully 
brought  out.  Tit.  iii.  3.  It  is  impossible  to  deny  to  this 
mode  of  construction  and  exposition  the  praise  of  great  in- 
genuity. It  not  only  removes  the  difficulty  connected  witli 
the  apparently  imperfect  state  of  the  second  verse,  but  it 
keeps  clear  of  considerable  difficulties,  wliich  every  one  must 
perceive  to  be  connected  with  any  explanation  of  the  third 
verse  which  makes  it  the  expression  of  the  apostle's  wish  in 
the  circumstances  in  which  he  wrote  the  Epistle.  Yet,  not- 
withstanding all  this,  it  does  not  appear  to  me  satisfactory. 
Besides  minor  considerations,  it  leaves  one  objection  to  the 
ordinary  mode  of  construing  the  [)assage  untouched.     There 


290  DOCTHINAI..  [PAV.T  IT. 

is  nothing  in  the  strangeness  or  importance  of  the  statement 
to  account  for  the  uncommon  solemnity  of  the  manner  in 
which  it  is  introduced ;  it  requires  a  leading  idea  to  be  sup- 
plied by  the  reader,  to  make  up  the  continuity  of  the  current 
of  thought :  '  I  am  deeply  affected  by  my  brethren's  miser- 
able cu'cumstances  ;  they  are  accursed  from  Christ,  and  will- 
ing to  be  so  ;  I  also  was  once  as  infatuated  as  they  are  now ; 
and  therefore  my  heaviness  is  so  great,  my  sorrow  so  con- 
tinual.' It  is  not  natural  for  the  mind,  under  deep  emotion, 
thus  to  analyse  its  o\ati  feelings.  Besides,  it  does  not  seem  a 
natural  way  of  describing  the  feelings,  either  of  the  uncon- 
verted Jews  or  his  own  before  conversion,  to  say  they  wished 
to  be  anathema  from  Christ,  with  whom  they  were  not  at  all 
connected.  Though  the  apostle  is  a  parenthetical  writer,  it 
would  be  difficult  to  find  a  parenthesis  such  as  this  in  any  of 
his  Epistles  ;  and,  what  must  weigh  much  in  coming  to  a 
conclusion  on  such  a  question,  the  Greek  Fathers,  to  whom 
the  language  of  the  New  Testament  was  vernacular,  though 
quite  aware  of  the  difficulties  connected  with  the  exposition  of 
the  passage,  never  refer  to  this  mode  of  disposing  of  them. 

The  true  way  of  construing  the  passage  seems  to  me  to 
depend  on  the  rather  unvisual  force  that  ought  to  be  given  to 
the  particle  translated  For,  in  the  beginning  of  the  third  verse. 
That  verse,  not  the  second,  contains  the  startling,  scarcely 
credible,  declaration,  which  he  found  it  proper  to  preface  by 
so  solemn  a  declaration  that  it  was  the  truth.  The  word 
rendered  for  is  sometimes,  both  in  the  Greek  version  of  the 
Old  Testament  and  in  the  New  Testament,  employed  as  we 
use  the  word  namely,  or  to  wit,  to  mark  strongly  what  is 
wished  to  be  particularly  attended  to.  For  example,  the 
remarkable  passage  in  Job  xix.  23-25,  "  Oh  that  my  words 
were  now  written !  oh  that  they  were  printed  in  a  book !"  etc.; 
^\for  I  know  that  my  Redeemer  liveth,"  etc.  For  liere  plainly 
indicates,  that  what  follows  were  the  words  which  he  wished 
thus  written,  printed,  engraved.  And  in  2  Tim.  ii.  11,  "It 
is  a  faithful  saying:  For  if  we  be  dead  with  Him,  we  shall 
also  live  with  Him  :  if  we  suffer  with  Him,  we  shall  also  reign 


8ECT.  II.]       THE  DTVIXE  METHOD  OF  JUSTIFICATIOX,  201 

with  Him."  For  liere,  obviously,  is  just  equivalent  to  namely; 
what  follows  is  the  faithful  saying  referred  to.  We  consider 
the  whole  first  five  verses  as  one  sentence,  the  second  verse 
being  the  complement  of  the  last  clause  of  the  first ;  and  con- 
strue the  passage  thus  :  '  I  say  the  truth  in  Christ,  I  lie  not, 
my  conscience  also  bearing  me  witness  in  the  Holy  Ghost, 
that  I  have  great  heaviness  and  continual  sorrow  of  heart. 
And  this  is  the  truth  which  I  say  in  Christ :  I  solemnly  declare 
that  I  utter  nothing  but  truth  when  I  say,  I  could  wish  that 
myself  were  accursed  fi'om  Christ  for  my  brethren,  my  kins- 
men according  to  the  flesh  :  who  are  Israelites  ;  to  whom 
pertaineth  the  adoption,  and  the  glory,  and  the  covenants,  and 
the  giving  of  the  law,  and  the  service  of  God,  and  the  pro- 
mises ;  Avhose  are  the  fathers,  and  of  whom,  as  concerning  the 
flesh,  Christ  came,  who  is  over  all,  God  blessed  for  ever.' 

The  paragraph  naturally  divides  itself  into  three  parts  :  the 
solemn  introduction,  the  strange  declaration,  and  the  grounds 
on  which  that  declaration  rests.  Let  us  look  at  these  in  their 
order. 

And  first — The  solemn  introduction  :  "  I  say  the  truth  in 
Christ,  I  lie  not,  my  conscience  also  bearing  me  witness  in 
the  Holy  Ghost,  that  I  have  great  heaviness  and  continual 
sorrow  in  my  heart."  The  words,  "  I  speak  the  truth  in 
Christ,"  admit  of  two  expositions.  They  may  signify,  I  speak 
the  truth  as  a  Christian.  The  phrase,  "  in  Christ,"  has  often 
this  meaning :  as  2  Cor.  xii.  2 — "  I  knew  a  man  in  Christ 
fourteen  years  ago ;"  Rom.  xvi.  7 — "  Who  were  in  Christ  be- 
fore me."  It  may,  however,  and  I  rather  think  it  does,  signify 
something  else  here.  It  seems  a  formula  of  swearing.  The 
declaration  is  a  declaration  on  oath  ;  and  the  appeal  is  made  to 
Christ,  the  searcher  of  the  hearts,  the  trier  of  the  reins.  The 
mode  of  expression  here  used  was  commonly  used  in  swearing. 
— Matt.  V.  34-36  ;  Rev.  x.  6.  The  word  rendered  here  in,  is, 
in  the  passages  referred  to,  translated  by,  which,  without  im- 
propriety, might  have  been  used  here  also.  Assuredly,  Paul 
was  no  profane  swearer;  but  we  find  him  repeatedly  appealing 
to  Christ  to  attest  the  truth  of  his  declarations,  and  the  sin- 


2i)2  DOCTKINAL.  [PAUT  II. 

cerity  of  his  intentions. — 2  Cor.  xi.  10;  1  Tim.  v.  21.  He 
adds,  "  I  do  not  lie,  my  conscience  also  bearing  me  witness, 
that  I  have  great  heaviness  and  continual  sorrow  of  heart." 
"  I  do  not  lie,"  repeats  and  strengthens  the  affirmation.  For 
similar  modes  of  expression  you  may  consult  John  i.  20 ; 
Eph.  iv.  25 ;  1  Sam.  iii.  18  ;  2  Tim.  ii.  7.  The  apostle  was 
assured  of  the  reality  and  depth  of  his  affection  for  his 
brethren,  of  which  he  was  about  to  give  so  strange  an  expres- 
sion, by  the  consciousness  that  the  miseries  they  had  brought 
on  themselves  by  their  unbelief,  were  to  him  a  source  of  deep 
abiding  soitow.  "  I  have  great  heaviness  and  continual 
sorrow  of  heart." 

Such  a  declaration  may  seem  not  to  harmonize  well  with 
the  expressions  of  ecstatic  exultation  with  which  the  preceding 
chapter  closes.  How  can  the  man  who  so  triumphs  be  in 
great  heaviness  and  continual  sorrow?  The  incongi'uity  is 
only  apparent.  The  same  man  cannot  be  in  the  same  sense, 
at  the  same  time,  in  reference  to  the  same  subject,  at  once 
joyful  and  sorrowful.  But  there  is  nothing  inconsistent, 
nothing  unusual,  for  the  same  person  to  be  in  different  senses, 
in  reference  to  different  subjects,  joyful  and  sorrowful.  Paul 
was  happy  on  his  own  account — happy  on  account  of  all, 
whether  Jews  or  Gentiles,  who  had  believed  the  Gospel  and 
become  partakers  of  the  common  salvation — transcendently 
happy  in  Him  who  loved  him,  and  gave  Himself  for  him — 
whose  he  was,  whom  he  served.  It  is  impossible  to  read  Paul's 
Epistles  without  perceiving  that  he  was  one  of  the  happiest 
of  men  out  of  heaven.  But  wlien  he  turned  his  attention  to 
the  fearful  sitviation,  and  still  more  feai*ful  prospects,  of  his 
unbelieving  brethren,  he  was  filled  with  a  generous  sorrow. 
Never  was  a  human  being  more  full}'  penetrated  with  Christian 
benevolence  than  the  apostle  ;  and  this,  which  was  the  source 
to  him  of  some  of  his  sweetest  joys,  was  also  the  soui'ce  of 
some  of  his  deepest  sorrows.  But  even  in  these  sorrows  he 
had  a  satisfaction,  to  which  the  selfish  man  is  a  stranger,  how- 
ever great  and  unmingled  may  be  his  enjoyments.  The  man 
must  be  an  entire  stranger  to  Paul's  s])irit,  who  finds  it  diffi- 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  293 

cult  to  conceive  how  a  man  may  be  "  sorrowful,"  very  sorrow- 
ful, though  "  always  rejoicing."  ^ 

The  only  other  phrase  here  which  requires  to  be  explained 
is,  "  in  the  Holy  Ghost."  This,  like  the  corresponding  phrase, 
"  in  Christ,"  admits  of  a  two-fold  explanation.  It  may  either 
signify  '  my  conscience,  influenced  by  the  Holy  Ghost,  who  is 
the  Spirit  of  truth' — or  it  may  intimate  an  appeal  to  the 
Holy  Ghost  for  the  truth  of  what  he  was  about  to  say.  In 
this  case,  we  have  a  solemn  declaration,  as  in  the  presence  of 
Jesus  Christ  and  the  Holy  Spirit,  that  what  he  was  about  to 
say  was  true — the  accurate  expression  of  the  sincere  feelings 
of  his  heart. 

Now  what  was  the  declaration  which  the  apostle  ushers  in 
Avith  so  much  solemnity?  It  is  this — "  I  could  wish  that  my- 
self were  accursed  from  Christ  for  my  brethren,  my  kinsmen 
according  to  the  flesh."  That  Paul  harboured  no  resentment 
towards  his  Jewish  brethren,  notwithstanding  their  con- 
temptuous and  cruel  conduct  towards  him,  might  be  con- 
sidered as  not  a  very  likely  thing ;  that  he  should  continue  to 
love  them  as  much  as  ever,  might  be  accounted  still  less  pro- 
bable ;  that  he  loved  them  more  ardently  than  before  they 
had  so  treated  him,  might  appear  scarcely  credible ;  but  that 
he  loved  them  so  well,  that  he  felt  that  he  could  wish  himself 
accursed  from  Christ,  whatever  that  may  mean,  for  them — this 
statement  certainly  warranted,  and  almost  required,  the  utmost 
possible  solemnity  of  attestation. 

The  phrase  translated  "  I  could  wish  myself  accursed  fi-om 
Christ,"  may  mean,  as  has  already  been  remarked,  '  I  did 
wish — I  was  wishing;'  but  the  reasons  which  have  been 
given  prevent  me  from  acquiescing  in  either  of  the  modes 
of  interpretation  to  which  such  a  mode  of  rendering  leads. 
I  have  now  to  state  that  I  am  persuaded  that  our  translators 
have  here,  as  usually,  accurately  transfused  the  apostle's 
meaning  into  their  version.  We  have  instances  of  the  same 
kind  of  version  in  passages   where  even  an  English  reader 

'  2  Cor.  vi.  10. 


294  DOtTKliVAL.  [part  TI. 

can  perceive  the  propriety  of  the  translation  : — Acts  xxv.  22, 
"  I  would" — or  I  could — "  wish  to  hear  the  man  myself," — 
literally,  I  did  wish  ;  2  Cor.  xi.  4,  "  Ye  might  well  bear  with 
him,"— literally,  '  Ye  did  well  bear  ;  "  John  viii.  39,  "  Ye 
would  do," — literally,  '  ye  did  do.'  In  all  these  passages,  the 
course  of  thought — the  scope  of  the  writer — requires  a  devia- 
tion from  the  strictly  literal  version  of  the  words ;  and  so  is 
it  here. 

The  apostle's  declaration,  then,  seems  to  be  this — '  I  could 
wish  myself  accursed  from  Christ  for  my  brethren,  my  kins- 
men according  to  the  flesh.'  This  is  a  very  strange  declara- 
tion, and  interpreters  have  been  much  perplexed  in  their 
attempts  to  explain  and  vindicate  it. 

The  first  thing  to  be  done  in  order  to  the  elucidation  of  this 
passage,  "  hard  to  be  understood,"  is  to  ascertain  the  meaning 
of  the  word  translated,  "  accursed."  The  best  way  of  doing 
this,  is  by  attending  to  the  manner  in  which  the  word  is  used 
in  other  passages  of  the  New  Testament  and  in  the  Greek 
translation  of  the  Old  Testament,  then  in  common  use  among 
the  Jews.  It  occurs  in  the  New  Testament  only  in  five  other 
places  : — Acts  xxiii.  14,  "  We  have  bound  ourselves  under  an 
oath," — literally,  'we  have  cui'sed  ourselves  with  a  curse ;'  'we 
have  anathematized  ourselves  with  an  anathema ; '  1  Cor.  xii. 
3,  "  No  man  speaking  by  the  Spirit  of  God  calleth  Jesus  ac- 
cursed"— an  anathema ;  1  Cor.  xvi.  22,  "  If  any  man  love  not 
our  Lord  Jesus,  let  him  be  anathema" — accursed:  "Maran- 
atha," — the  Lord  cometh  ;  Gal.  i.  8,  9.  The  word  occurs  often 
in  the  Greek  translation  of  the  Old  Testament — for  example,  in 
Dent.  vii.  26,  xiii.  17,  xx.  17;  Josh.  vi.  17,  18,  vii.  1, 11, 12, 
13,  15;  1  Chron.  ii.  7  ;  Zech.  xiv.  11.  The  meaning  of  the 
word  is  clearly,  to  be  devoted  to  destruction.^    The  nature  and 

^  "  <ivx6i(Aot  was  originally  the  same  as  a,va,&fiy.ix.  ;  but  in  more  recent 
times,  and  in  the  New  Testament  also,  the  latter  form  was  used  for  what 
was  consecrated,  devoted  to  the  gods,  in  an  evil  sense,  like  the  Latin  sacer. 
It  corresponds  with  x.ce,6ce.pi^x,  Tioi'-d/nuci,  TnpiKa^ccp/nx,  1  Cor.  iv.  13; 
that  is,  a  victim  for  a  community — a  man  upon  whom,  in  the  case  of  pes- 
tilence or  any  other  national  calamity,  the  guilt  of  the  community,  whicli 
is  supposed  to  be  the  cause  of  the  calamity,  is  laid." — Olshausen. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  295 

extent  of  the  destruction  to  which  the  person  or  thing,  of 
whom  the  word  is  employed,  is  devoted,  must  be  learned  from 
the  circumstances  of  the  case.  Let  us  inquire  into  these  in 
the  case  before  us. 

"  I  could  wish  myself  devoted  to  destruction  fi'om  Christ." 
To  be  "  devoted  to  destruction  from  Christ,"  is  a  harsh  mode 
of  expression.  In  none  of  the  instances  in  which  the  word 
occurs,  do  we  find  it  thus  construed.  We  never  read  of  a 
thing  or  a  person  devoted  to  destruction,  as  an  anathema  from 
any  other  thing  or  person.  To  get  over  this  difficulty,  some 
have  translated  the  preposition  rendered  from,  '  according  to,' 
after  the  example  of;'  and  have  supposed  the  apostle's  refer- 
ence to  be  to  crucifixion — '  I  could  wish  myself  to  be  crucified 
for  my  brethren,  after  the  example  of  Christ.'  But  this  is  an 
unwarranted  interpretation.  In  the  only  passage  quoted  in 
support  of  it — "  God,  whom  I  serve  from  my  forefathers,'" 
the  word  "from"  does  not  mean  'after  the  manner  of;'  for 
Paul  did  not  serve  God  after  the  manner  of  his  forefathers : 
it  merely  means,  Paul  worshipped  the  same  God  as  his  fore- 
fathers. They  worshipped  Jehovah,  and  so  did  he.  The  true 
way  of  removing  the  difficulty,  is  to  give  the  word  rendered 
from,  the  sense  of  hy,  which  it  not  unfrequently  has — as  in 
Mark  viii.  31,  "  Rejected  of" — that  is,  ^  by'  (the  same  word 
as  here),  "  the  elders  ;"  Acts  ii.  22,  "  A  man  approved  of" — 
that  is,  'by'— "God;"  1  Cor.  i.  30,  "Made  of  God"-i.g., 
'■  by  God' — "  to  us  wisdom  ;"  2  Cor.  iii.  18,  "  As  by  the  Spirit 
of  the  Lord  ;"  James  i.  13,  "  Tempted  by  God  :" — "  I  could 
wish  myself  devoted  to  destruction  by  Christ." 

Why  this  clause  is  inserted,  becomes  plain  when  we  look 
to  the  next  one — "  for  my  brethren,  my  kinsmen  according 
to  the  flesh."  The  ordinary  way  of  explaining  this  phrase  is, 
'  for  the  benefit  of  my  brethren.'  It  no  doubt  includes  this, 
but  it  seems  to  include  more  than  this.  The  meaning  appears 
to  be — '  I  could  wish  to  be  devoted  to  destruction  by  Christ 
in  the  room  of  my  brethren.    I  could  wish  to  take  their  place — 

'  -  Tini.  i.  3. 


2'JG  DOCTRINAL.  [rAi;T  II. 

to  be  a  victim  for  them.'  That  the  term  rendered  for  will 
bear  this  signification,  is  plain  from  the  way  in  which  it  is 
employed,  Philem.  13,  in  which  Paul  speaks  of  retaining 
Onesimus,  that  for  Philemon — that,  as  our  translators  well 
render  it,  "  in  his  stead" — he  might  minister  to  him.  The 
apostle  felt  as  if  he  could  take  the  place  of  his  brethren,  if,  by 
doing  so,  he  could  save  them  from  the  fearful  doom  they  had 
brought  on  themselves  from  the  rejected  ^lessiah.  The  unbe- 
lieving Jews  were  doomed  to  destruction — doomed  to  destruc- 
tion by  Christ.  He  had  said,  "Many  shall  come  from  the  east 
and  west,  and  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven  :  but  the  children  of  the  kingdom 
shall  be  cast  into  outer  darkness ;  there  shall  be  weeping  and 
gnashing  of  teeth."  ^  "  When  the  Lord  of  the  vineyard 
Cometh,  what  will  He  do  to  those  husbandmen  ? "  ^  "  The 
kingdom  of  God  shall  be  taken  from  you."  "  Whosoever 
shall  fall  on  this  stone" — the  stone  which  the  builders  rejected, 
made  the  head  stone  of  the  comer — "  shall  be  broken ;  but 
on  whomsoever  it  shall  fall,  it  will  grind  him  to  powder."'' 
"  Your  house  is  left  to  you  desolate."^  "  The  blood  of  all  the 
prophets,  which  was  shed  from  the  foundation  of  the  world, 
shall  be  required  of  this  generation."*  "  These  be  the  days 
of  vengeance;"  "There  shall  be  great  distress  in  the  land, 
and  wrath  on  this  people."®  "He  that  belicveth  not  shall  be 
damned."'^  Such  was  the  doom  of  unbelieving  Israel;  and 
such  was  the  ardour  of  Paul's  affection  for  his  brethren,  that, 
if  the  thing  had  been  possible  and  proper,  he  could  have 
wished,  by  sacrificing  his  own  happiness,  to  have  secm'ed 
theirs.  This  appears  to  me  the  only  satisfactory  mode  of  ex- 
plaining the  words  ;  and  if  so,  what  a  striking  display  have  we 
here  of  the  transforming  power  of  Christianity  ! 

Never,  perhaps,  was  the  omni]K)tence  of  the   Gospel  more 
sj)lendidly  illustrated  tlian  in  the  thorough  revolution  it  accom- 

1  ,\hit(.  viii.  II.  VI.  Matt.  xxi.  40.  •'  Matt.  x.xi.  43,  44. 

'  Mill,  xxiii.  ;iS.  I;ukc  xi.  50.  51.  '  liukc  .\\i.  2-J.  J.S. 

'  Mark  xvi.  I  (J, 


SKCT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  2i)7 

plished  in  tlie  mind  and  heart  of  the  apostle.  When  first  in- 
troduced to  our  notice  by  the  sacred  historian,  we  find  him 
assisting  the  murderers  of  Stephen,  the  proto-martyr  to  the 
faith  of  Christ,  "  consenting  to  his  death,"  and  taking  charge 
of  thel}'  clothes  thrown  aside  to  fit  them  for  their  work  of  blood. 
Saul  was  naturally  a  man  of  firm  character.  His  modes  of 
thought  and  feeling  were  based  on  principle  and  strengthened 
by  habit,  and  were  not  only  different  from,  but  directly  op- 
posed to,  those  which  it  is  the  object  of  the  Gospel  to  generate. 
A  bigoted  attachment  to  Judaism  was  his  ruling  passion. 
This  had  given  a  sinister  direction  to  his  strong  and  versatile 
intellect,  and  had  poisoned  with  malignity  his  inmost  heart. 
He  hated  all  who  chffered  from  him — Pagans,  Samaritans, 
above  all,  the  Nazarene  Impostor,  as  he  deemed  Him,  and  Plis 
followers.  He  cordially  approved  the  course  of  procedure  which 
had  brought  JJim  to  the  cross;  and  he  was  "exceedingly  mad 
against  them"  "  breathing  out  threatenings  and  slaughter " 
against  them,  dragging  them  to  prison,  and  compelling  them 
to  blaspheme. 

It  were  a  curious  and  by  no  means  uninstructive  specu- 
lation, to  endeavour,  by  the  application  of  the  general  laws 
of  the  human  mind  to  the  apostle's  case,  to  discover  what 
would  have  been  the  probable  result  of  bringing  the  disci- 
])line  of  the  Grecian  philosophy  to  bear  on  such  a  spirit. 
It  is  not  impossible  that  his  attachments  might  have  been 
transferred  from  Jewish  rites  to  philosophical  subtleties. 
The  Porch  or  the  Grove  at  Athens  might  have  taken  the 
place  occupied  in  his  imagination  and  affections  by  the  Temple 
at  Jerusalem.  The  furious  bigot  might  have  been  converted 
into  a  hesitating  sceptic  or  a  tenacious  dogmatist.  His  accom- 
plished teachers  might  in  some  degree  have  smoothed  the  as- 
perity of  his  temper,  and  moderated  the  violence  of  his  passions, 
but  in  all  the  essential  ingredients  of  his  character — in  the 
ruling  principles  of  his  moral  nature — they  would  have  left 
him  unchanged. 

Happily  for  Saul,  instead  of  being  sent  to  the  schools  of 
Athens,  he  was  taken  imdcr  the  tuition  of  Jesus  of  Nazareth. 


2i)8  DOCTRINAL,  [PART  11. 

The  truth,  in  its  meaning  and  evidence,  was,  by  the  agency 
of  the  Holy  Ghost,  presented  to  his  mind ;  and  a  thorough 
change,  not  merely  of  conduct  but  of  heart,  was  the  result. 
The  elements  of  his  character,  as  well  as  the  principles  of 
his  faith,  underwent  a  revolution,  and  here  is  the  proof  of 
it :  The  man  who  hated  to  the  death  those  who  differed  fi'om 
him  in  religious  creed,  though  they  never  injured  him,  now 
declares,  that  for  men  not  only  opposed  to  him  in  his  faith,  but 
bent  on  his  destruction,  he  was  willing  not  only  to  die,  but  to 
submit  to  what  to  him  was  worse  than  ten  thousand  deaths — to 
be  accursed  from  Christ,  if  by  this  means  he  could  secure  their 
salvation.  Could  anything  but  Christianity  have  done  this  ? 
The  objections  to  the  mode  of  interpretation  which  we  have 
adopted  are  not  so  w^eighty  as  at  first  sight  they  may  appear 
to  be.  To  the  question.  How  could  the  apostle  be  willing  to 
be  devoted  to  destruction  by  Christ  in  the  room  of  his  unbe- 
lieving countrymen  ?  it  may  be  answered,  that  the  possibility 
of  his  being  thus  made  an  anathema  is  no  more  implied  in 
what  he  says  here,  than  the  possibility  of  "  an  angel  from 
heaven  preaching  another  gospel "  is  implied  in  what  is  said 
in  Gal.  i.  8,  9.  In  both  cases,  a  supposition  is  made  for  the 
purpose  of  expressing  and  illustrating  a  sentiment.  The  infer- 
ence, that  Paul  was  willing  to  submit  to  the  everlasting  de- 
struction the  unbelieving  Jews  had  incurred,  is  not  warranted 
by  the  words  before  us.  If  his  being  cast  oflF  by  the  Saviour 
could  secure  the  reception  and  salvation  of  the  whole  Jewish 
people,  he  expresses  his  readiness  to  submit  to  this.  But  as 
such  a  thing  was  impossible,  and  as  he  well  knew  that  it  was 
so,  all  we  can  reasonably  infer  fi'om  the  passage  is,  that  such 
was  his  attachment  to  his  countrymen,  that  he  was  ready  to 
do  or  suffer  anything  within  the  limits  of  possibility,  provided 
their  salvation  could  be  but  secured  by  these  exertions  and 
sufferings.  This  is  a  remarkable  exjiression  for  a  state  of  feel- 
ing to  which  the  more  ordinary  forms  of  Innguage  are  inade- 
(juate.'      It  was  intended  to  express  as  liigh  a  degree  of  affec- 

'  Stuart. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATIOX.  299 

tion  as^iian  can  entertain  for  man.  Understanding  it  in  this 
way,  not  as  the  expression  of  an  actual  peremptory  wish,  but 
a  declaration  that,  were  it  consistent  with  the  will  of  God  and 
for  the  glory  of  Christ,  he  could  willingly  exchange  conditions 
with  the  wretched  unbelieving  Jews,  who,  though  his  brethren, 
his  kinsmen  according  to  the  flesh,  were  his  active,  persevering, 
unrelenting  foes, — still  we  must  consider  it  as  the  irrepressible 
bursting  out  of  a  generosity  and  benevolence  unexampled  but 
by  that  which  infinitely  exceeds  it,  the  love  that  passeth  know- 
ledge, which  induced  the  righteous  One  not  only  to  wish  to 
become,  but  actually  to  become,  "a  curse  for  us,  that  we  might 
be  redeemed  from  the  curse,"  and  be  "made  the  righteousness 
of  God  in  Him." 

Let  us  now  inquire  what  it  was  that  drew  out,  in  so  re- 
markable a  manner,  the  desire  of  Paul  for  the  salvation  of  his 
countrymen.  It  was  (1.)  the  greatness  of  the  misery  they  had 
been  doomed  to — they  were  accursed  by  Christ,  anathematised 
by  the  Messiah ;  (2.)  the  closeness  of  his  relation  to  them — 
they  were  his  "brethren,  his  kinsmen  according  to  the  flesh;" 
and  (3.)  the  high  pnvileges  with  which  they  had  been  invested 
— they  were  "  Israelites  :  to  whom  pertained  the  adoption,  and 
the  gloiy,  and  the  covenants,  and  the  giving  of  the  law,  and 
the  service  of  God,  and  the  promises ;  whose  were  the  fathers, 
and  of  whom,  as  concerning  the  flesh,  Christ  came,  who  is 
over  all,  God  blessed  for  ever." 

The  Israelitish  people,  as  a  body — the  great  majority  of  the 
nation,  was  doomed  to  destruction.  They  had  always  been 
a  rebellious  and  stiff-necked  race,  though  almost  all  that  was 
really  good  among  men  was  to  be  found  among  them.  They 
had  lately  filled  up  the  measure  of  their  iniquity  by  imbruing 
their  hands  in  the  blood  of  the  incarnate  Son  of  God,  and 
madly  imprecating  that  that  blood  might  be  on  them  and  on 
their  children.  The  most  dreadful  evils  that  ever  befel  a 
people  were  just  about  to  overwhelm  them.  Wrath  was 
coming  on  them  to  the  uttermost.  Yet  a  little  while,  and 
overwhelmed  in  the  ruins  of  their  commonwealth — their  metro- 
polis sacked  and  burned — its  noblest  ornament,  the  temple,  a 


oOO  DOCTRINAL.  [PAKT  11. 

heap  of  rubbish — they  must  fall  victims  to  the  famine,  the 
pestilence,  and  the  sword ;  many  of  them  suffering  the  ac- 
cursed punishment  which  their  infuriated  malice  had  brought 
on  Him  who  came  in  the  name  of  the  Lord  to  save  them,  or, 
driven  from  their  own  land,  without  a  country  or  a  home,  become 
enslaved  wanderers  among  the  nations.  In  a  spiritual  point 
of  view,  their  condition  was  still  more  deplorable.  These  ex- 
ternal evils  were  but  the  indications  of  a  wrath  which  was  to 
abide  on  them.  Instead  of  meetino;  in  the  unseen  world  a 
refuge  from  these  calamities,  they  would  be  found  but  the 
prelusive  drops  of  the  storm  of  vengeance  which  is  there  to 
destroy  the  enemies  of  God  and  His  Son.  And  then,  though 
in  a  distant  future,  the  apostle  saw  the  salvation  of  Israel,  in 
the  conversion  of  the  great  body  of  the  nation,  strangely  pre- 
served, to  the  faith  of  the  crucified  one,  yet  how  many  gene- 
rations of  unbelievers  must  ere  then,  after  having  passed  away 
their  days  in  God's  wrath  in  this  world,  enter  on  eternity  to 
learn  "  the  power  of  His  anger,"  and  that  "  according  to  His 
fear  is  His  wrath."  ^  It  was  this  which  produced  in  the 
apostle  so  deep  regrets  and  so  intense  desire,  and  Avhich  im- 
parted to  his  language  so  strange  an  energy.  And  had  we 
a  clearer  view  and  firmer  faith  of  the  truth  respecting  the 
doom  of  unpardoned  men,  and  a  larger  measure  of  that 
benevolence  which  makes  a  man  love  his  neighbour  as  him- 
self, would  not  we  have  rn-eat  heaviness  and  continual  sorrow 
in  our  heart ;  and  what  sacrifice  would  we  not  be  disposed 
to  make  to  rescue  oiu'  fellow-men  from  e^ils  so  tremendous  ? 
The  state  of  the  apostle's  mind  is  the  natural  one.  It  is  the 
comparative  indifference  which  men  who  profess  to  believe 
tliesc  things  contrive  habitually  to  entertain,  that  is  strange 
and  unnatural,  even  to  monstrousness.  Who  can  estimate 
the  amount  of  misery  in  tlie  loss  of  one  soul  ?  How  dread- 
ful to  think  that  that  estimate  must  be  multiplied  by  myriads 
and  milUons  I  One  lost  inmiortal  must  suffer  incomparably 
more  than  all   that   has   Ix'en  sulferorl  by  all  who  have  ever 

'    Psil.    XC.    II. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  301 

lived — all  that  shall  be  suffered  by  all  who  shall  yet  live,  on 
the  earth.  What  then,  in  the  apostle's  estimation,  must  have 
been  the  amount  of  suffering  involved  in  the  event  to  prevent 
Avhich  he  could  have  wished  himself  accursed  by  Christ? 

A  second  circumstance  which  led  the  apostle  to  feel  and 
express  so  intense  a  desire  for  the  salvation  of  the  Jews,  was 
his  intimate  relation  to  them.  They  were  his  "  brethren,  his 
kinsmen  according  to  the  flesh."  Christianity  does  not  un- 
hinge the  relations  formed  by  nature  ;  it  draws  them  closer. 
It  does  not  extinguish  the  affections  which  grow  out  of  these 
relations  ;  it  regulates  and  sanctifies  them,  and,  connecting 
them  with  religious  duty,  secures  a  healthful  strength  and  a 
steady  operation.  Paul,  when  he  became  a  Christian,  became 
a  cosmopolite — a  citizen  of  the  world  ;  but  he  did  not  cease  to 
be  a  Jew.  He  became  a  philanthropist,  but  he  continued  a 
patriot.  Before  his  conyersion,  his  patriotism  manifested  itself 
in  his  wishes  and  exertions  to  promote  the  worldly  prosperity 
and  glory  of  his  race.  It  is  their  salvation  now  that  he  is 
chiefly  anxious  about.  For  this  he  lives ;  for  this  lie  is  willing 
to  die,  aye,  to  endure  what  would  be  more  than  equivalent 
to  a  thousand  deaths,  accompanied  with  all  conceivable  ter- 
rors. It  is  his  heart's  desire  and  prayer  to  God,  that  all  men 
may  be  saved ;  but  the  salvation  of  Israel  excites  a  peculiar 
intensity  of  desire — draws  forth  a  peculiar  fervency  of  suppli- 
cation. 

The  third  circumstance  which  produced  in  the  mind  of  the 
apostle  so  wami  an  interest  in  the  happiness  of  the  Jews,  is 
to  be  found  in  the  high  privileges  with  which,  as  a  nation, 
they  had  been  invested.  These  are  briefly  enumerated  in  the 
fourth  and  fifth  verses. 

They  were  "  Israelites," — the  descendants  of  him  who  was 
the  heir  of  all  the  privileges  conferred  on  Abraham,  the  father 
of  the  faithful,  and  who  himself,  as  a  prince,  had  power  with 
God,  and  prevailed.  This  was,  in  the  apostle's  estimation, 
the  most  honourable  of  all  national  appellations — a  name 
"  above  all  Greek,  above  all  Roman  fame." 

Theirs  was  "the  adoption;"  not  the  adoption  Avhich  secnres 


r)()2  DOCTRINAL.  [PAliT  11. 

an  inalienable  interest  in  the  Divine  favour — that  never  was, 
never  could  be,  a  national  privilege  ;  \mder  every  economy  it 
has  been  the  peculiar  possession  of  the  individual  believer — 
but  the  adoption  which  consisted  in  separating  them  from  the 
idolatrous  nations,  placing  them  under  a  peculiar  economy, 
and  bestowing  on  them  peculiar  privileges.  The  apostle 
obviously  refers  to  such  passages  in  the  Old  Testament  Scrip- 
tures as  Exod.  iv.  22  :  "  Israel  is  My  son,  My  first-born  :  let 
My  son  go,  that  he  may  serve  Me :  if  thou  refuse,  I  will  slay 
thy  son,  thy  first-born  ;"  Deut.  xiv,  1 :  "Ye  are  the  children  of 
the  Lord  your  God  ; "  Jer.  xxxi.  9  :  "I  am  a  Father  to  Israel, 
and  Ephraim  is  My  first-born  ; "  Hos.  xi.  1 :  "  When  Israel 
was  a  child,  then  I  loved  him,  and  called  my  son  out  of 
Egypt." 

To  them  pertained  "  the  glory."  The  meaning  of  this 
phrase  is  somewhat  doubtful.  Some  interpret  it  of  the  dignity 
which  belonged  to  the  Israelites  as  the  people  of  God,  of 
which  Moses  speaks  in  Deut.  iv.  6-8  :  "The  nations  shall  say. 
Surely  this  great  nation  is  a  wise  and  understanding  people. 
For  what  nation  is  there  so  great,  who  hath  God  so  nigh  unto 
them?  and  what  nation  is  so  great,  that  hath  statutes  and 
judgments  so  righteous  T'  It  seems  more  natural  to  suppose 
that  the  term  refers  to  something  known  among  the  Israelites 
by  the  name  of  "the  glory."  From  a  passage  in  1  Sam.  iv.  21, 
"The  glory  is  departed  fi:'om  Israel,  for  the  ark  of  God  is 
taken,"  some  have  supposed  that  this  sacred  chest  was  called 
"  the  glory."  It  is  more  probable  that  the  phrase  refers  to 
the  miraculous  cloud  of  glory—  the  symbol  of  the  presence  of 
Jehovah, — the  movements  of  which  guided  the  Israelites 
through  the  wilderness,  and  which  occasionally  appeared  over 
the  tabernacle  and  temple — if  it  did  not  alwa3's  hover  over 
the  mercy-seat.  This  is  very  often  indeed,  in  the  Old  Testa- 
ment, called  "  the  glory,"  and  "  the  glory  of  the  Lord,"  e.  g., 
Exod.  xl.  34,  35;  1  Kings  viii.  10,  11;  2  Chron.  vii.  1; 
Ezek.  i.  28  ;  x.  4.  To  them  pertained  the  glory  :  in  the 
midst  of  them  they  had  what  no  other  nation  had,  a  visible 
token  of  the  presence  and  favour  of  Jehovah. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  303 

To  them  also  pertained  "  the  cov^enants."  The  covenants 
here  refer  to  the  arrangements,  or  constitutions,  in  reference 
to  Israel  as  a  people  :  That  made  with  Abraham,  and  renewed 
to  Isaac  and  Jacob,  their  progenitors  ;  and  those  with  Israel 
as  a  people  under  Moses  at  Sinai,  of  which  we  have  so  full 
an  account  in  the  Book  of  Exodus ;  and  that  in  the  land  of 
Moab,  distinguished  from  the  one  in  Horeb,  of  which  we 
have  an  account  in  the  twenty-ninth  and  tliirtieth  chapters 
of  Deuteronomy.  What  a  high  honour,  to  have  been  made 
the  subjects  of  such  Divine  arrangements  ! 

Further  :  to  them  pertained  "  the  giving  of  the  law."  By 
this  expression,  some  interpreters  understand  the  law  itself; 
but  as  the  law  itself  was  the  substance  of  one  of  the  covenants, 
mentioned  in  the  preceding  clause,  it  is  more  probable  that 
it  refers  to  the  remarkable  Divine  dispensation,  the  giving 
the  law  from  the  summit  of  Sinai  with  so  awful  solemnity. 
The  best  commentary  on  the  clause  is  to  be  found  in  the 
words  of  Moses  :  "  Ask  now  of  the  days  that  are  past,  which 
were  before  thee,  since  the  day  that  God  created  man  upon 
the  earth ;  and  ask  from  the  one  side  of  heaven  unto  the  other, 
whether  there  hath  been  any  such  thing  as  this  great  thing 
is,  or  hath  been  heard  like  it?  Did  ever  people  hear  the 
voice  of  God  speaking  out  of  the  midst  of  the  fire,  as  thou 
hast  heard,  and  live?  Out  of  heaven  He  made  thee  to  hear 
His  voice,  that  He  might  instruct  thee ;  and  upon  earth  He 
showed  thee  His  great  fire ;  and  thou  heardest  His  words  out 
of  the  midst  of  the  fire."  ^ 

To  them  also  pertained  "  the  service  of  God."  By  "  the 
service  of  God,"  we  are  to  understand  the  appointed,  and 
therefore  the  acceptable,  mode  of  worshipping  God — "the 
ordinances  of  Divine  service,"  as  the  apostle  expresses  it.^ 
While  the  rest  of  the  nations  were  left  to  "seek  after  the  Lord, 
if  haply  they  might  feel  after  Him,  and  find  Him  ;  and  to 
inquire,  Wherewith  shall  we  come  before  the  Lord,  and  bow 
ourselves  before  the  Most  High  God  ?  "     Israel  had  not  only  a 

^  Deut.  iv.  .S2,  33,  36.  »  lleb.  ix.  1. 


304  "  r>ocTRTXAT>.  [pAirr  ir, 

revelation  made  of  the  only  living  and  true  God,  but  were 
instructed  how  to  worsliip  Him.^ 

To  them  also  pertained  "  the  promises."  There  were  pro- 
mises made  to,  or  rather  in  reference  to,  the  Gentiles.  But 
to  Israel  were  made  many  exceeding  great  and  precious 
promises.  Those  contained  in  tlie  twenty-sixth  chapter  of 
Leviticus  and  in  the  twenty-eighth  of  Deuteronomy  may  he 
considered  as  a  specimen.  These  were  promises  of  peculiar 
protection,  and  of  continued  existence;  promises  of  the  Messiah 
to  be  raised  up  from  among  them;  and  promises,  which  remain 
yet  to  be  flilfilled,  of  their  restoration  to  the  Church  in  the 
latter  days. 

Theirs,  too,  were  "  the  fathers."  The  reference  here  is  to 
their  illustrious  forefathers,  whether  nearer  or  more  remote — 
the  patriarchs  of  their  nation — such  as  Abraham,  Isaac,  Jacob, 
Joseph,  Moses,  David,^  etc.  It  is  an  honour  to  any  nation  to 
have  had  great,  and  wise,  and  good  men  among  the  founders 
and  upholders  of  their  state.  It  is  wrong  to  be  proud,  but  it 
is  right  to  be  thankful  that  such  men  as  Wallace  and  Bruce, 
Knox  and  Melville,  were  among  our  forefathers.  But  no  na- 
tion was  ever  so  honoured  in  this  respect  as  the  Jews.  No  other 
nation  had  for  its  father  the  friend  of  God,  and  the  father  of 
all  who  believe.  "  Time  would  fail  us,"  as  the  apostle  says,^ 
"to  tell  of  Gideon,  and  of  Barak,  and  Samson,  and  Jephthae, 
and  David,  and  Samuel,  and  of  the  prophets." 

But  a  still  higher  honour  belonged  to  the  Israelites  than 
any  or  all  of  these :  "  Of  them,  as  concerning  the  flesh,  Christ" 
— the  Messiah,  the  great,  promised.  Divinely-appointed,  and 
Divine  Deliverer — "  came,  who  is  over  all,  God  blessed  for 
ever."  This  was  the  highest  honour  that  could  be  conferred 
on  a  nation,  that  the  Divinity  should  become  incarnate  among 
them.  This  was  the  subject  of  Old  Testament  prophecy  : 
In  Abraham's  seed  all  tlie  nations  of  the  earth  wei*e  to  be 
blessed  ;  the  Great  Propliet  was  to  be  raised  up  from  among 
the  Israelitish  people  ;  the  Everlasting  King  was  to  be  the 

»  I'sa.  cxlvii.  10,  20.  '  Acts  ii.  20.  '  Ilcb.  xi.  32. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  305 

Son  of  David.  And  the  predictions  had  been  fulfilled:  "Jesus 
Christ,  the  Son  of  God,  was  the  Son  of  David,  the  Son  of 
Abraham."  ^ 

The  apostle  plainly  intimates  in  the  words,  "  as  concerning 
the  flesh,"  that  the  Messiah  who  was  promised,  and  now  had 
come,  was  possessed  of  a  natm*e  superior  to  the  human.  These 
words  imply  that,  while  "  concerning  the  flesh"  He  came  of 
the  Jews,  in  some  other  respects  He  did  not  come  of  them  : 
"  His  goings  forth  had  been  of  old,  from  everlasting."  He 
here  repeats  what  he  said  in  the  beginning  of  the  Epistle,^ 
that  Jesus,  who,  according  to  the  flesh,  was  the  Son  of  David, 
according  to  the  Spirit  of  Holiness,  was,  and  was  proved  to 
be,  the  Son  of  God.  He  who,  as  concerning  the  flesh,  came 
of  the  Jews,  is  "  over  all,  God  blessed  for  ever." 

This  is  one  of  the  most  distinct  statements  of  our  Lord's 
proper  deity  that  is  to  be  found  in  Scripture ;  and,  therefore, 
it  is  not  to  be  wondered  at,  if,  on  the  part  of  the  enemies  of 
this  doctrine,  everything  which  learning  and  ingenuity  can  do 
has  been  done  to  explain  it  away.  Some,  without  proof,  in 
opposition  to  most  abundant  evidence,  will  have  it  that  the  word 
God  is  an  interpolation  ;  others,  by  an  utterly  unwarranted 
transposition,  would  read,  'Of  whom,  or  whose,  is  God  over  all, 
blessed  for  ever;'  while  others, in  opposition  to  the  uniform  usage 
of  Scripture,  consider  the  last  clause  of  the  verse  as  a  doxology 
addressed  to  God  the  Father.  There  can  be  no  reasonable  doubt 
that  our  version  most  accurately  renders  the  apostle's  meaning.^ 

The  doctrine  here  taught,  when  he  says,  "  He  is  over  all," 
is  just  what  the  apostle  teaches  us  elsewhere,  when  he  tells 
us  that  Jesus  Christ  is  the  Prince  of  the  whole  creation,  before 
all  things ;  that  by  Him  all  things  consist ;  that  He  upholdeth 
all  things  by  the  word  of  His  power ;  that  He  has  a  name 
above  every  name — a  name  at  which  every  knee  is  to  bow, 
and  every  tongue  confess  that  He  is  Lord.* 

1  Matt.  i.  1.  ■  Chap.  i.  3,  4. 

2  See  Wardlaw  On  the  Socinian  Controversy,  Pye  Smith's  Scriptural 
Doctrine,  Moses  Stuart  in  he. 

*  Col.  i.  15,  17;  Heb.  i.  3;  Phil.  ii.  6-11. 

U 


306  DOCTEmAL.  [part  II. 

He  is  not  only  "  over  all,"  but  "  God  over  all" — God  in  no 
inferior  or  secondary  sense,  but,  as  the  prophet  says,  "  the 
mighty  God;"^  as  Paul  elsewhere  says,  "the  great  God  our 
Saviour;"^  and  as  John  says,  "the  true  God  and  eternal 
life."^ 

And  He  is  "  blessed  for  ever."  He  is  the  proper  object  of 
religious  worship,  and  will  be  acknowledged  to  be  so  for  ever. 
He  has  been  thus  blessed  by  innumerable  multitudes  ever  since 
these  words  were  WTitten.  Who  can  estimate  the  numbers  of 
those  who  at  this  moment  are  blessing  Him  on  earth  ?  And 
the  ear  of  faith  can  hear  the  voice  of  many  angels  around  the 
throne,  and  of  the  living  creatures,  and  of  the  elders,  and  the 
surrounding  host  of  redeemed  spirits,  "  loud  as  of  numbers 
without  number,"  saying :  "  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing."  And  yet  a  little  while, 
and  every  creature  that  is  in  heaven,  and  on  tlie  earth,  and 
under  the  earth,  shall  be  heard  saying,  Blessing,  and  honour, 
and  glory,  and  power,  be  unto  Him  that  sitteth  on  the  throne, 
and  luito  the  Lamb,  for  ever  and  ever."*  There  can  be  no 
reasonable  doubt  that  Jesus  Christ  is  here  termed  "  God  over 
all,  blessed  for  ever;"  and  as  little  reasonable  doubt  that 
"  God  over  all"  means  '  supreme  God,'  and  that  "blessed  for 
ever"  can  be  applied  only  to  Him  who  is  truly  Divine. 

Such  were  the  circumstances  which  excited  so  deep  an  in- 
terest in  the  apostle's  mind  for  the  salvation  of  his  countrymen! 
Should  they  not  excite  earnest  desires  in  our  hearts  for  the 
same  object  ?  Surely,  when  we  think  of  the  awful  severity  of 
the  curse  under  whicli  the  great  body  of  them  still  live  and  die; 
when  we  think  of  the  high  privileges  which  they  once  pos- 
sessed ;  when  we  think  that,  through  them,  salvation  has  come 
to  us;  above  all,  when  we  think  of  them,  as  not  only  Paul's  Idns- 
men,  but  the  kinsmen  of  his  and  our  Lord, — surely  we  should 
fervently  pray  and  perseveringly  labour  for  their  salvation. 

1  Isa.  ix.  6.  2  xit.  ii.  13. 

8  1  John  V.  20.  ••  Rev.  v.  12.  13. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  307 

Well  does  it  become  us  to  pray  for  those  whose  fathers  for  so 
many  ages  prayed  for  us.  '  God  of  Abraham,  Isaac,  and 
Jacob,  look  down  from  heaven,  and  behold,  from  the  habitation 
of  Thy  holiness  and  Thy  glory,  the  descendants  of  Abraham 
Thy  friend,  still  beloved  for  the  father's  sake.  Pity  their 
miseries ;  pardon  their  sins.  Doubtless  Thou  art  their  Father, 
their  Redeemer :  Thy  name  is  from  everlasting.  Return,  for 
Thy  servants'  sakes,  the  tribes  of  Thine  inheritance.  O  that 
Thou  wouldst  rend  the  heavens,  and  come  down  !  Be  not 
wroth  very  sore,  O  Lord  ;  neither  remember  iniquity  for  ever. 
Let  the  natm'al  branches  be  grafted  in  again  to  the  true  olive 
tree  :  Let  the  fulness  of  the  Gentiles  come  in,  and  let  all 
Israel  be  saved  ;  and  let  them,  through  our  mercy,  obtain 
mercy  :  And  as  the  casting  away  of  them  was  the  reconciling 
of  us  Gentiles,  let  the  receiving  of  them  again  be  to  us  Hfe 
from  the  dead.' 

/3.  The  blessings  from  which  the  unbelieving  Jews  were  excluded 
never  pi'omised  to  them. 

Let  us  proceed  to  examine  somewhat  more  closely  the 
apostle's  vindication  of  the  Divine  conduct,  in  the  rejection 
and  punishment  of  the  unbelieving  Jews :  "  Not  as  though 
the  word  of  God  hath  taken  none  effect."  ^  Interpreters  have 
diflFei'ed  as  to  the  reference  of  the  phrase,  "  the  word  of  God ;" 
and,  in  consequence  of  this,  as  to  the  rendering  of  the  clause. 
Some  refer  "  the  word  of  God"  to  the  prophetic  threatenings, 
or  to  the  doom  pronounced  on  the  unbelieving  Jews  for  their 
rejection  of  Christ,  and  they  would  read  the  clause — '  But  it 
cannot  be  that  the  Divine  word  of  threatening  should  not  be 
fulfilled.'  They  connect  this  clause  either  with  the  apostle's 
wish,  or  with  his  enumeration  of  the  privileges  of  Israel.  Li 
the  first  case,  the  force  of  the  assertion  is — '  I  indeed  could 
Avisli  to  secure,  were  it  practicable,  the  happiness  of  Israel,  even 
by  the  sacrifice  of  my  o^^^l — by  becoming  a  victim  for  them — 
but  it  cannot  be.    The  doom  has  been  pronounced,  and  it  must 

1  Ver.  6. 


308  DOCTRINAL.  [PART  II. 

be  executed.  The  curse  was  not  causeless,  and  it  must  come.' 
In  the  second,  the  force  is,  '  These  are  indeed  great  privileges, 
but  thej  are  not  such  as  can  bar  the  fulfilment  of  the  threat- 
enings  against  those  who,  abusing  them,  reject  the  Messiah.' 
There  can  be  no  doubt  that  the  "  word  of  God"  may  refer 
either  to  the  word  of  threatening  or  the  word  of  promise ;  but, 
had  it  referred  to  the  word  of  threatening,  we  should  have  ex- 
pected the  apostle  to  have  referred  to  such  passages  as  Deut. 
xviii.  19,  or  Deut.  xxviii.,  xxxii.,  or  such  as  he  quotes  at  chap, 
xi.  8,  9,  namely,  Isa.  xxix.  10,  vi.  9  ;  Psal.  Ixix.  22,  23 ;  instead 
of  which  we  find  him  immediately  referring  to  a  variety  of 
God's  promises  respecting  his  ancient  people. 

I  think  there  is  no  reasonable  doubt  that  our  translators 
have  rightly  rendered  the  words — "  Not  as  though  the  word 
of  God  hath  taken  none  effect."  In  this  case,  it  is  obvious 
that  the  sentence  is  elliptical ;  and  the  proper  way  of  supplying 
the  ellipsis  seems  to  be  this  :  '  The  Jewish  people  are,  not- 
Avithstanding  all  their  privileges,  accursed  by  Christ ;  but  it 
does  not  follow  from  this  that  the  Divine  promise  has  had  none 
effect — fallen  to  the  ground — failed  of  its  accomplishment.' 
It  is  just  as  if  the  apostle  had  said,  after  his  usual  manner, 
'  What  shall  we  say  then  ?  that  the  word  of  God  has  fallen  to 
the  ground  ?  God  forbid.'  The  apostle  liere  reverts  to  a  subject 
which  he  had  lightly  touched  on,  before,  in  the  commencement  of 
the  third  chapter,  ver.  2,  3 — the  apparent  failure  of  the  Divine 
promise  in  reference  to  the  posterity  of  Abraham,  on  the  sup- 
position that  the  Jews,  if  they  did  not  receive  the  Divine 
method  of  justification,  would  forfeit  the  Divine  favour,  and 
not  enjoy  tlie  blessings  obtained  and  bestowed  by  the  Messiah. 
In  the  passage  referred  to,  he  contents  himself  with  strongly 
asserting  that,  even  in  this  case,  the  faithfulness  of  God  would 
remain  inviolate ;  and  that  He  would  prove  true,  whoever  be- 
came liars.  In  the  passage  before  us,  what  he  had  spoken  of 
as  a  supposition,  he  now  speaks  of  as  a  fact ;  and,  not  content 
with  asserting,  he  elaborately  proves,  that  the  rejection  of  the 
Jews,  on  account  of  their  unbelief,  was  perfectly  consistent 
with  the  rightly  understood  declarations  of  the  Divine  word 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  309 

respecting  Abraham  and  his  seed,  and  also  with  the  perfections 
of  the  Divine  character,  and  the  dispensations  of  the  Divine 
Providence  in  former  ages. 

"  The  word  of  God"  is  the  promise  of  God.  In  this  sense, 
the  phrase  is  often  used  in  the  Okl  Testament,  e.g.  Psah  cvi. 
12,  cxix.  25.  The  promise  particularly  referred  to  is  probably 
the  all-comprehensive  promise,  "  I  will  be  a  God  to  thee,  and  to 
thy  seed  after  thee," — a  promise  which  includes  all  the  blessings 
to  be  obtained  and  bestowed  by  the  jSIessiah  in  time  and  in 
eternity.  This  word  of  promise  might  seem  to  have  had  no 
efPect — to  have  failed  of  accomplishment — to  have  fallen  to  the 
ground,  according  to  the  Hebrew  idiom,  if,  as  the  apostle  had 
intimated,  the  great  body  of  his  countrymen,  instead  of  being 
blessed  as  the  people  of  God,  had,  on  account  of  their  unbelief, 
become  an  anathema — separated  from  the  people  of  God, 
accursed  by  Christ — the  Messiah,  in  whom  alone  men  can 
be  truly  blessed.  The  Jews  thought  that,  on  such  a  supposi- 
tion, there  would  undoubtedly  be  a  breach  of  promise.  They 
held  that  the  blessings  under  the  Messiah  were  their  pro- 
mised, chartered  inheritance;  and  that,  if  the  Gentiles  shared  in 
them  at  all,  it  could  only  be  by  their  becoming  Jews;  and  they, 
of  course,  held  that  Paul's  doctrine  could  not  possibly  be  true. 
The  apostle  Avas  ready  enough  to  admit  that  no  doctrine  could 
be  true  which  implied  the  possibility,  far  more  the  fact,  of  the 
violation  of  a  Divine  promise :  but  he  maintained  that  the 
word  of  promise,  both  in  its  meaning  and  reference,  was  mis- 
apprehended by  the  Jewish  Doctors ;  and  that,  when  rightly 
understood,  it  was  perfectly  in  harmony  with  his  statement. 
Notwithstanding  the  lamentable  facts  of  the  general  rejection 
of  the  Messiah  by  the  Jews,  and  God's  rejection  of  the  unbe- 
lievers, who  formed  the  great  body  of  the  nation.  His  word  of 
promise  to  Abraham  respecting  his  seed  remained  inviolate 
and  inviolable. 

The  principle  which  reconciles  the  word  of  God  with  what, 
at  first  view,  may  appear  a  violation  of  it,  is  that  stated  in  the 
second  clause  of  the  6th  verse — "  For  they  are  not  all  Israel 
who  are  of  Israel."    They  who  are  "  of  Israel"  are  the  natural 


310  DOCTRINAL.  [part  II. 

descendants  of  Jacob.  '  These/  says  the  apostle,  '  "  are  not  all 
Israel"—"  the  Israel  of  God"— Israelites  indeed — God's  pecu- 
liar people  in  the  highest  sense — "  the  godly  whom  he  has 
set  apart  for  Himself — the  people  who,  like  their  great  ances- 
tor, have  power  like  princes  with  God.'  The  apostle's  assertion 
is,  not  that  the  whole  body  of  the  Israelites  did  not  constitute 
the  whole  body  of  the  spiritual  people  of  God,  but  that  the 
whole  body  of  the  Israelites  was  not  included  in  the  body  of 
the  people  of  God.  Both  are  truths.  There  were  those  in  the 
true  Israel  who  were  not  of  Israel,  and  there  were  those  of 
Israel  who  were  not  in  the  true  Israel.  But  it  is  the  last 
of  these  assertions  the  apostle's  argument  requires,  and  which 
he  proceeds  to  illustrate.  According  to  the  apostle,  Abraham, 
Isaac,  and  Jacob  were  the  spiritual  fathers  of  believers  only. 
To  themselves  the  great  promise  was  made  only  as  believers;  and 
this  is  equally  true  as  to  their  spiritual  seed.  So  far  as  this  pro- 
mise is  concerned,  they  were  the  spiritual  fathers  of  a  spiritual 
posterity — consisting,  for  many  ages,  chiefly  of  individuals 
from  among  their  natural  posterity — but  still  only  of  that  por- 
tion of  them  who  were  believers,  and  embracing  also  all  true 
believers,  though  not  of  Jewish  descent.  The  promises  of 
spiritual  blessings  were  made  to  Abraham  and  his  seed ;  ^  but 
they  were  made  to  him  and  to  them,  not  "  through  the  law, 
but  through  the  righteousness  of  faith  :"^  so  that  Abraham 
was  not  only  "  the  father  of  all  who  believe,  though  they  be 
not  circumcised,"  but  also  "  the  father  of  circumcision" — of 
circumcised  persons,  only  "  to  them  who  were  not  of  the  cir- 
cumcision only,  but  who  also  walked  in  the  steps  of  that  faith  of 
our  father  Abraham  which  he  had,  being  yet  uncircumcised."^ 
"  They  which  are  of  faith,"  they  only,  "  are  blessed  with  faith- 
ful Abraham."*  And  when  the  promised  Messiah  was  come, 
then  they  who  were  His  by  believing  in  Him — "  they,"  they 
only,  "  were  Abraham's  seed,  and  heirs  according  to  the  pro- 
mise."^    The  promise  was  "  sure  to  all  this  seed,"  but  only 

i  Gal.  iii.  IG.  '  Rom.  iv.  13.  »  Rom.  iv.  11,  12. 

*  Gal.  iii.  i).  ^  Gal.  iii.  20. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  311 

to  them.^     The  word  of  God  did  not  fall  to  the  ground  :    it 
stood  fast. 

To  show  that  this  was  not  a  principle  invented  to  serve  a 
purpose,  the  apostle  proceeds  to  show  that,  from  the  beginning  of 
God's  dispensations  in  reference  to  the  Abrahamic  family,  this 
principle  of  restricting  promises,  couched  in  general  terms,  to 
a  particular  class  of  those  to  whom  they  might  seem  to  refer, 
had  been  acted  on.  And  first  in  the  case  of  Abraham's  family: 
"  Neither,  because  they  are  the  seed  of  Abraham,  are  they  all 
children."  The  meaning  and  force  of  the  apostle's  remark 
here  will  be  more  apparent  on  a  slight  change  in  the  version, 
which,  according  to  very  good  authority,  the  words  admit,  if 
they  do  not  demand, — '  Nor  that  all  the  children,  are  the  seed, 
of  Abraham:'  or,  more  in  our  idiom,  'All  of  Israel  are  not 
Israel ;  nor  are  all  the  children  of  Abraham  his  seed.^  The 
promises  are  made  to  Abraham's  "  seed."  But  that  is  a  phrase 
by  no  means  so  comprehensive  as,  or  of  equivalent  meaning 
with,  Abraham's  children,  his  descendants.  Abraham's  seed 
was  but  a  part  of  his  descendants.  This  is  plain  from  the 
words  of  Jehovah  to  Abraham,  referred  to  by  the  apostle,  "But 
in  Isaac  shall  thy  seed  be  called."  Soon  after  Abraham's 
arrival  in  Canaan,  "  God  appeared  to  him,  and  said.  Unto  thy 
seed  will  I  give  this  land.""  This  is  the  first  mention  of 
Abraham's  "  seed."  The  promise  was  repeated  on  Lot's  sepa- 
rating from  Abraham.^  We  have  an  account  of  a  further 
declaration  of  the  promise  in  chap.  xv.  4,  etc.  In  the  course  of 
time,  Abraham  has  a  son  by  Hagar — Ishmael,  whom  it  is  likely 
he  considered  as  the  promised  seed.  Fourteen  years  after  this, 
the  promise  is  renewed,  in  a  way  which  showed  him  that,  if  he 
entertained  such  an  expectation,  he  was  mistaken.  A  son  by 
Sarah  is  promised ;  and  while  God  promises  to  bless  Ishmael, 
He  says  expressly,  "  My  covenant  will  I  establish  with  Isaac, 
whom  Sarah  shall  bear  to  thee.""*  And  when  Abraham  was 
grieved  at  Ishmael's  dismissal  from  his  paternal  roof)  "  God 

^  Rom.  iv.  16.  ^  Gen.  xii.  7. 

3  Gen.  xiii.  14-17.  ^  Gen.  xvii.  2-21. 


312  DOCTRIXAL.  [part  II. 

said  to  him,"  in  the  words  here  quoted,  "  In  Isaac  shall  thy 
seed  be  called," ' — q.d.  '  The  descendants  of  Isaac  are  those  to 
whom  my  promise  to  thee  and  thy  seed  is  to  be  performed.' 

The  import  of  that  declaration  is  explained  by  the  apostle 
in  the  8th  verse  :  "  That  is,  they  who  are  the  children  of  the 
flesh,  these  are  not  the  children  of  God :  but  the  children  of 
the  promise,  are  counted  for  the  seed."  "The  children  of 
the  flesh,"  is  here  obviously  not  distinctive  of  spiritual  charac- 
ter, but  an  expression  equivalent  to  natu.ral  descendants  of 
Abraham.  "  The  children  of  the  promise,"  are  the  individuals 
to  whom  the  Divine  promise  refers — children  who,  but  for 
the  Divine  promise,  would  never  have  existed.  And  the 
principle  laid  down  by  the  apostle  is  a  general  one.  '  It  is 
not  merely  as  natural  descendants  of  Abraham  that  men 
obtain  the  adoption,  or  become  the  children  of  God,  whether 
in  the  lower  sense  in  which  Israel  is  said  to  have  been  God's 
son,  and  to  have  had  the  adoption,^ — or  in  the  higher  sense, 
in  which  believers  are  said  to  be  the  children  of  God,  and  to 
receive  the  adoption  of  sons,^ — but  as  persons  who  are  the 
subjects  of  a  specific  promise.'  That  this  was  the  case  in 
Abraham's  family  is  plain :  "  for,"  says  the  apostle,  "  this  is 
the  word  of  promise,  'At  this  time  I  will  come,  and  Sarah  shall 
have  a  son.' "  In  references  to  the  Old  Testament  occurring 
in  the  New,  it  is  no  uncommon  thing  for  the  whole  passage 
referred  to  not  to  be  quoted.  This  seems  the  case  here.  The 
words  cited  are  from  Gen.  xviii.  10.  They  are  not  verbally 
coincident  either  with  the  Hebrew  original  or  the  Greek 
translation,  but  they  are  strictly  accordant  with  the  meaning 
of  both  :  "This  is  the  word  of  promise" — the  account  of 
the  promise.  The  full  account  of  the  promise  is  not  in  the 
eighteenth,  but  in  the  seventeenth  chapter.  There  is  first 
the  general  promise ;  ^  and  then  there  is  the  limitation  of  the 
promise  to  one  part  of  his  descendants — his  seed.^ 

The  appositeness  of  this  reference  to  the  apostle's  object  is 

1  Gen.  xxi.  12.  *  Vcr.  4.  •''  Giil.  iv.  6. 

*  Ver.  1-10.  «  Ver,  15-21. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  313 

obvious.  The  Jews  said,  'If,  according  to  your  doctrine, 
the  great  body  of  the  Israelites  are  devoted  to  destruction  for 
their  rejection  of  Jesus  Christ — shut  out  from  the  blessings  to 
be  obtained  and  conferred  by  Messiah,  then  the  promises  of 
God  to  Israel  have  failed  of  accomplishment.'  '  No,'  says  the 
apostle ;  '  on  the  same  principle  you  might  argue  that  the 
promise  of  God  to  give  Canaan  to  Abraham  and  his  seed  had 
been  violated,  because  his  descendants  in  the  lines  of  Ishmael 
and  of  the  sons  of  Keturah  were  excluded  fi^om  the  promised 
possession.'  But  there  is  no  failure  of  promise  in  either  case. 
In  neither  case  is  the  question,  '  Are  they  the  natural  descend- 
ants of  Abraham  ? '  but,  'Are  they  "the  seed" — the  particular 
class  of  his  descendants,  natural  or  spiritual — to  Avhich  the 
promise  in  question  refers"?' 

The  apostle  produces  a  second,  and  a  still  more  striking 
confirmation  of  his  principle,  from  the  history  of  the  patriarch 
Isaac:  "  And  not  only  this;  but  when  Rebecca  also  had  con- 
ceived by  one,  even  by  our  father  Isaac"  ^ — (for  a  reason  to 
be  given  immediately,  we  pass  over  at  present  the  11th  verse, 
which  is  plainly  parenthetic) — "  it  was  said  unto  her.  The 
elder  shall  serve  the  younger.  As  it  is  written,  Jacob  have  I 
loved,  but  Esau  have  I  hated."  ^ 

"  Not  only  so,"  is  a  common  formula  of  transition  with  the 
apostle,  and  here  is  equivalent  to,  '  And  not  only  were  not  all 
the  children  of  Abraham  his  seed — not  only  in  his  case  were 
not  the  children  of  the  flesh  counted  for  the  seed,  but  the 
children  of  the  promise.'  It  is  equally  clear  that  all  Isaac's 
children  were  not  his  seed ;  not  his  children  of  the  flesh,  but 
only  his  children  of  the  promise,  were  reckoned  for  the  seed. 
To  Isaac,  as  to  Abraham,  were  given  promises,  couched  in 
general  terms,  of  blessings  to  be  bestowed  on  his  posterity. 
Of  these  promises  we  have  an  account.  Gen.  xxvi.  3,  4,  24 : 
"  Unto  thee,  and  unto  thy  seed,  I  vdll  give  all  these  coun- 
tries ;  and  I  will  perform  the  oath  which  I  sware  unto  Abra- 
ham thy  father:  And  I  will  make  thy  seed  to  multiply  as 

*  Ver.  10.  »Ver.  12. 


314  DOCTRINAL.  [PART  II. 

the  stars  of  heaven,  and  will  give  unto  thy  seed  all  these 
countries."  "  I  am  with  thee,  and  will  bless  thee,  and  multiply 
thy  seed,  for  my  servant  Abraham's  sake."  Now,  a  cursory 
reader  might  think  that  these  promises  secured  the  blessings 
to  which  they  referred  to  the  whole  of  Isaac's  posterity.  But 
what  is  the  truth?  Isaac  had  two  sons,  born  at  the  same 
time,  of  the  same  mother;  and,  previously  to  their  birth, 
which  was  miraculously  announced  to  their  mother,  it  was 
said,  "The  elder  shall  serve  the  younger,"^ — a  declaration 
assigning  to  the  younger  the  birthright,  and  limiting  the  ful- 
filment of  the  promise  to  the  line  of  his  posterity.  The  divine 
oracle  is  to  be  found  Gen.  xxv.  23  :  "  Two  nations  are  in  thy 
womb,  and  two  manner  of  people  shall  be  separated  from  thy 
bowels ;  and  the  one  people  shall  be  stronger  than  the  other 
people ;  and  the  elder  shall  serve  the  younger." 

Nothing  can  be  plainer,  fi'om  the  consideration  of  this  pas- 
sage, than  that  the  oracle  had  a  principal  reference,  not  to  Jacob 
and  Esau  as  individuals,  but  to  the  nations  which  were  respec- 
tively to  descend  from  them — not  directly  to  spu'itual  state 
and  character,  but  to  external  advantages  and  pri\'ileges. 
Esau,  as  an  individual,  never  was  a  servant  to  Jacob ;  on 
the  contrary',  he  seems  to  have  been  possessed  of  much 
greater  wealth  and  power  than  his  younger  brother.  But  the 
Edomites  were  the  servants  of  the  Israelites.  The  Edomites 
were  not  the  people  of  Jehovah ;  the  Israelites  were.  The 
Edomites  did  not  inherit  the  promised  land ;  the  Israelites  did. 
The  Edomites  were  reduced  to  the  state  of  tributaries  by 

1  "  Voce.  3"^  et  "I'V'-i  denotare  (ut  Job.  xxx.  1 ;  xxxii.  9;  Gen.  xliii.  33  ; 
xlviii.  14;  Jos.  vi.  26;  1  Kings  xvi.  34)  niiignum  et  parvum  istate, 
igitur  natu  majoreni  et  minor oni,  eaque  referenda  ad  gentes,  qurc  ex  utero 
RibcR)  prodire  dicuntur  ita,  ut  sit  aliquando  una  altera  valentior,  non  solum 
parallelismus  indicat,  veruin  etiam  consilium  scriptoris,  liistorice  exponendi, 
jurum  primogeniti  beneficia  ex  Dei  decreto  esse  collata  in  Ilebraeos  per 
Jacobum,  gentis  Hebraeaj  patriarcham,  neque  vero  in  Edomitas  per  Esa- 
vum,  Edomitarum  progenitorcui.  Quocirca  non  video,  cur  rectius  ilia 
transferenda  putaverint  Clericus,  Datlie,  Scliott  (we  may  add  Morrison), 
liac  ratione :  ^^otentior  serviet  impotenti ." — Scuvmann,  Genesis  Heb.  et 
Grace,  p.  380. 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  315 

David ;  and  though  they  threw  oiF  the  yoke  in  the  reign  of 
Jehoram,  they  were  permanently  subdued  by  John  Hyrcanus.^ 

This,  then,  is  the  apostle's  statement.  Though  a  general 
promise  was  made  to  Isaac's  posterity,  yet  all  his  descendants 
were  not  put  in  possession  of  the  promised  blessings.  The 
general  promise  was  limited  to  a  portion  of  his  jsosterity.  To 
them  it  was  fulfilled,  and  the  word  of  God  did  not  fail  of 
taking  effect,  though  the  Edomites  did  not  enjoy  the  privileges 
of  the  chosen  people.  They  were  "  childi'en  of  the  flesh  " — 
natural  descendants  of  Isaac,  as  well  as  the  Israelites, — but 
they  were  not  "  the  children  of  the  promise."  The  promise 
was  not  made  in  reference  to  them,  and  therefore  to  them  it 
could  not  be  broken. 

The  apostle  adds  another  citation  from  the  Old  Testament, 
as  to  the  different  manner  in  Avhich  the  two  classes  of  Isaac's 
natural  descendants  were  treated  by  Jehovah :  "  As  it  is  Avrit- 
ten,  Jacob  have  I  loved,  but  Esau  have  I  hated."  ^  This  pas- 
sage is  quoted  from  the  prophet  Malachi:^  "I  have  loved  you, 
saith  the  Lord;  yet  ye  say,  Wherein  hast  Thou  loved  us?  Was 
not  Esau  Jacob's  brother?  saith  the  Lord :  yet  I  loved  Jacob, 
and  I  hated  Esau,  and  laid  his  mountains  and  his  heritage 
waste  for  the  cfragons  of  the  wilderness."  Here,  as  in  the 
former  case,  it  is  plain  that  the  words,  Jacob  and  Esau,  are 
used  not  to  denote  the  individuals  of  whom  they  were  the 
proper  names,  but  the  nations  which  sprung  from  them, 
the  Israelites  and  the  Edomites ;  just  as  Elam  is  used  for  the 
Persians,  and  Aram  for  the  Assyrians.  And  the  love  and 
hatred  here  mentioned,  are  descriptive  of  the  different,  and  in 
many  respects  opposite,  characters  of  the  Divine  dispensations 
by  which  these  two  nations,  in  the  com'se  of  theii"  history,  were 
distinguished.  Israel  was  loved.  That  nation  was  blessed 
with  numerous  and  important  privileges,  of  which  we  have 
a  comprehensive  summary  in  Deut.  vii.  6-8,  as  well  as  in 
the  preceding  context.     Esau — i.e.  the  Edomites,  was  hated. 

1  2  Sam.  viii.  14 ;  2  Kings  viii.  20,  22;  Jos.  Ant.  xiii.  9,  1. 

2  Ver  13.  3  Chap.  i.  2,  3. 


316  DOCTEINAL.  [PART  IT. 

How  we  are  to  understand  this,  we  are  instructed  by  the 
prophet  himself.  "  Their  mountains  and  their  heritage  were 
laid  waste  for  the  dragons  of  the  wilderness;"  and  all  their 
attempts  to  restore  their  country  to  a  flourishing  state  were 
to  be  abortive.  "  They  shall  build,"  says  Jehovah,  "  but  I 
will  throw  down :  and  they  shall  call  them,  The  border  of 
wickedness,  and,  The  people  against  whom  the  Lord  hath  in- 
dignation for  ever."  The  word  "  hate,"  does  not  necessarily 
signify  malignant  feeling.  Indeed,  in  this  sense,  the  word  is 
not  applicable  to  the  Divinity  at  all.  When  God  is  said  to 
hate  individuals,  the  meaning  is,  they  are  the  objects  of  His 
moral  disapprobation,  the  subjects  of  His  judicial  condemna- 
tion. When  He  is  said,  as  here,  to  hate  a  nation,  it  signifies 
either,  that  for  wise  and  good  reasons  He  does  not  bestow  on 
them  such  high  favours  as,  in  the  exercise  of  His  sovereignty. 
He  bestows  on  others ;  or  that,  on  account  of  then*  sins,  He 
punishes  them.  Of  the  manner  in  which  this  word  hate, 
especially  when  opposed  to  love,  should  be  understood,  an 
examination  of  the  following  passages  will  help  you  to  form 
a  just  judgment: — Gen.  xxix.  31—33;  Deut.  xxi.  15;  Prov. 
xiii.  24;  Luke  xiv.  26,  compared  with  Matt.  x.  37;  John 
xii.  25.  The  meaning,  then,  of  the  passage  is  obvious.  While 
the  Israelites,  the  descendants  of  Jacob,  were  treated  as  the 
peculiar  favourites  of  God — the  Edomites,  the  descendants  of 
Esau,  were  neglected ;  no  revelation  was  given  to  them,  no 
covenant  formed  with  them.  The  Israelites  were  the  Divine 
commonwealth,  and  the  Edomites  were  aliens.  And  the  bearing 
which  these  facts,  stated  by  Moses  and  jNIalachi,  have  on  the 
apostle's  argument,  is  direct  and  powerful.  The  exclusion  of 
the  Edomites,  though  natural  descendants  of  Isaac,  from  the 
fulfilment  of  a  promise  couched  in  general  terms,  but  which 
we  know  was  originally  intended  onl}?^  for  a  part  of  his  natural 
descendants,  did  not  surely  argue  any  violation  of  the  Divine 
faithfulness.  The  Jews  would  very  readily  admit  this.  No 
more,  then,  can  we  conclude  that  the  word  of  promise  which  we 
know  was  made  to  Abraham  and  his  seed,  "not  through  the  law, 
but  through  the  righteousness  of  faith,"  has  "not  taken  effect," 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  317 

because  it  has  not  been  fulfilled  to  men  who  were  Abraham's 
seed  "  through  the  law,"  but  who,  by  disbelieving  the  Divine 
report  respecting  Him  who  was,  on  the  ground  of  His  expia- 
tory sacrifice,  to  justify  many,  showed  that  they  were  not  His 
seed  "through  the  righteousness  of  faith."  How  could  it  fail 
of  accomplishment,  by  the  blessing  not  being  bestowed  on 
those  to  whom  it  had  never  been  promised  ?  The  promise  is 
"  sure  to  all  the  seed,"  and  it  is  not  violated  though  the  bless- 
ing is  not  bestowed  on  those  who  are  not  the  seed. 

The  apostle's  argument  does  not  terminate  with  the  case  of 
Isaac's  descendants.  It  is  interrupted  by  a  discussion  in  refe- 
rence to  what  he  calls  (ver.  11)  "  the  purpose  of  God  according 
to  election,"  introduced  by  the  notice  of  two  remarkable  circum- 
stances in  the  event  in  the  history  of  Isaac's  family — the  fact 
of  Esau  and  Jacob  being  twin  brothers,  and  the  oracle  respect- 
ing the  different  destinies  of  the  nations  which  should  spring 
from  them  being  uttered  previously  to  their  birth ;  a  discussion 
having,  as  we  shall  see,  a  veiy  imjDortant  bearing  on  the  apos- 
tle's general  object.  That  digression,  if  it  can  be  so  called, 
reaches  down  to  ver.  24.  In  ver.  25,  I  apprehend  the  apostle 
resumes  his  argument,  and  concludes  it  with  the  29th  verse 
of  the  chapter. 

I  am  quite  aware  that  the  great  body  of  interpreters  con- 
sider this  paragraph  of  the  chapter — ver.  26-29 — as  an  illus- 
tration of  the  25th  verse,  and  as  showing  that,  according  to 
the  prophets,  the  true  Israel  under  the  Messiah  should  neither 
be  the  whole  Israelitish  people,  nor  composed  only  of  the 
natural  descendants  of  Jacob,  but  should  be  the  "  called 
ones,"  not  of  the  Jews  only,  but  also  of  the  Gentiles.  But 
to  this  mode  of  exposition  there  are  insurmountable  objec- 
tions ;  for,  in  the  first  place,  the  passages  from  Hosea,  and 
from  Isaiah  x.  22,  23,  do  not  refer  to  the  Gentiles  at  all,  but  to 
the  ten  tribes  carried  captive  into  Assyria ;  and  secondly,  the 
passages  from  Isaiah,  with  the  exception  of  the  last,  do  not 
refer  to  the  Messianic  times  at  all.  Besides,  the  formula  of 
quotation  in  the  beginning  of  ver.  25 — "  as  He  saith  also  in 
Hosea" — is  not  what  would   naturally  be  used  in  bringing 


318  DOCTRINAL.  [PART  II. 

forward  the  first  of  a  number  of  Old  Testament  passages  in 
proof  of  a  position.  I  therefore  am  constrained  to  think  this 
one  of  the  passages  to  which  Mr  Locke's  sagacious  remark 
applies  : — "  Paul  often  breaks  off  in  the  middle  of  an  argu- 
ment to  let  in  some  new  thought  suggested  by  his  o^^^l  words  ; 
which,  having  pursued  and  explained  as  far  as  conduced  to 
his  present  purpose,  he  resumes  the  thread  of  discourse,  and 
goes  on  with  it,  without  taking  any  notice  that  he  returns 
again  to  what  he  had  before  been  saying ;  though  sometimes  it 
be  so  far  off  that  it  may  well  have  slipped  out  of  his  mind, 
and  requires  a  very  attentive  reader  to  observe,  and  so  bring 
the  disjointed  members  together  as  to  make  up  the  connection, 
and  see  how  the  scattered  parts  of  the  discourse  hang  together 
in  a  coherent,  well-agreeing  sense,  that  makes  it  all  of  a 
piece."  ^ 

The  discussion  about  "  the  purpose  of  God  according  to 
election,"  commenced  in  the  lltli  verse,  clearly  closes  in 
the  24th  verse  ;  and  in  the  25th,  the  apostle  reverts  to  the 
main  line  of  argument.  Indeed,  the  phraseology  seems  to 
indicate  this  :  "  As  he  saith  also."  This  is  not  the  way  in 
which  a  first  illustration  would  be  introduced.  The  word  ^'alsd'^ 
naturally  leads  the  mind  back  to  a  former  quotation,  made 
for  a  purpose  which  the  writer  is  still  prosecuting.  Indeed  it 
deserves  notice,  that  in  every  case,  if  we  are  but  sufficiently 
attentive,  we  shall  find  in  the  apostle's  writings,  notwithstand- 
ing the  parentheses  in  which  they  abound,  something  like  the 
loops  and  taches  in  the  curtains  of  the  tabernacle,  which  dis- 
tinctly enough  intimate  the  manner  in  which  the  different  parts 
of  his  discussion  are  to  be  connected  together.  This  quotation 
in  the  25th  verse,  and  those  which  follow,  are  not  meant  to 
prove  that  the  rejection  of  the  Jews  and  the  conversion  of  the 
Gentiles  were  the  subjects  of  Old  Testament  prediction.  This 
he  does  abundantly  bye  and  bye.  But  they  are  intended  to 
complete  the  a])ostle's  argument,  that  God's  excluding  the  great 
body  of  the  Jews  from  the  blessings  procured  and  bestowed  by 

^  Locke's  Pref.  to  Par.  and  Notes  on  the  Epp.  of  Paul. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  319 

the  Messiah,  is  no  "vaolation  of  God's  promise  to  Abraham,  Isaac, 
and  Jacob,  and  their  seed.  I  therefore  leave  the  whole  digres- 
sion respecting  "the  purpose  of  God  according  to  election," 
as  a  subject  of  subsequent  consideration,  and  go  on  to  con- 
sider the  conclusion  of  the  argument,  that  "  the  word  of  God 
has  not  become  of  none  effect,  in  the  general  rejection  of  the 
Israelitish  people,  because  they  are  not  all  Israel  who  are  of 
Israel." 

The  apostle  has  made  the  history  of  the  family  of  Abraham 
and  of  Isaac  bear  powerfully  on  his  argument.  He  now  proceeds 
to  show,  that  in  the  line  of  Jacob  also,  promises,  seemingly 
general,  had  not  been  fulfilled,  even  as  to  large  portions  of  the 
natural  descendants  of  that  patriarch.  His  first  reference  is 
to  the  captivity  of  the  ten  tribes — the  majority  of  the  descend- 
ants of  Israel — who,  for  their  idolatrv^,  had  been  rejected  by 
God.  To  them  the  quotation  from  Hosea  undoubtedly  refers  ^ 
— "  As  he  saith  also  in  Osee"  (chap.  ii.  23),  "  I  will  call 
them  My  people,  who  were  not  My  people ;  and  her  beloved, 
wdiowasnot  beloved."  "And"  (chap.  i.  10)  "it  shall  come  to 
pass,  that  in  the  place  in  Avhich  it  was  said  to  them.  Ye  are  not 
My  people,  there  shall  they  be  called  the  children  of  the  living 
God."  In  these  words  the  apostle  intimates  to  the  Jews,  in 
the  least  offensive  way,  that  the  majority  of  their  nation  had 
been  for  ages  regarded  by  God  as  not  His  people ;  and  though 
a  time  was  coming  when  they  should  be  again  regarded  by 
Him  as  His  people,  it  had  not  then  come — it  has  not  yet 
come.  We  have  a  very  striking  account  and  vindication  of 
this  exclusion  of  a  great  body  of  Israelites  from  the  peculiar 
privileges  of  God's  covenant  people  in  2  Kings  x^^i.  7-23. 
If  God's  rejection  of  the  ten  tribes  for  their  idolatry  was  no 
breach  of  promise,  how  could  His  rejection  of  the  majority  of 
the  Jews  in  the  Messianic  age,  for  their  unbelief,  be  a  proof 
that  His  word  had  become  of  none  effect  ? 

The  next  quotation  made  by  the  apostle,  in  illustration  of 


1  Erasmus,  Musculus,  Piseator,  Caraero,  Grotius,  LimLorcli,  Doddridge, 
Morus,  Terrot,  Olshausen,  Fritzsche. 


320  DOCTRINAL.  [PART  II. 

his  principle  that  the  exchision  of  the  majority  of  the  Jews 
from  the  Messianic  blessinos  did  not  infer  any  violation  of  the 
Divine  promise,  is  taken  from  the  prophet  Isaiah  :  "  Esaias  also 
crietli  concerning  Israel,  Though  the  number  of  the  children 
of  Israel  be  as  the  sand  of  the  sea,  a  remnant  shall  be  saved : 
for  He  will  finish  the  work,  and  cut  it  short  in  righteousness ; 
because  a  short  work  will  the  Lord  make  upon  the  earth," 
These  words  have  been  ordinarily  explained  as  if  they  were  a 
prediction  of  the  small  number  of  the  Jews  who  should  em- 
brace the  Messiah,  and  be  saved  through  Him,  and  of  the 
sudden  and  di'eadful  punishment  which  shovild  fall  on  the  un- 
believing and  impenitent  majority.  But  that  this  is  not  cor- 
rect interpretation  must  be  evident  to  every  one  who  reads 
carefully  the  passage  referred  to,  as  it  occui's  in  the  book  of 
the  pi'ophet — chap.  x.  22,  23.  The  prediction  obviously  refers 
to  the  Ephraimitish  people — Israel,  as  distinguished  from 
Judah — and  to  the  Assyrian  conquest  and  captivity.  The 
words  seem  quoted  by  the  apostle  from  memory.  They  do 
not  exactly  correspond  either  with  the  Hebrew  original  or 
the  Greek  translation,  but  they  give  the  import  of  both.  The 
meaning  of  the  words  is,  that  altliough,  at  the  time  the  oracle 
was  uttered,  the  Israelites  were  very  numerous,  only  a  small 
part  of  them — such  as  returned  to  Jehovah,  and  joined  them- 
selves to  the  kino-dom  of  Judah — should  be  saved  from  the 
impending  destruction ;  the  great  body  of  them  should  be  de- 
stroyed or  carried  into  captivity,  and  cease  to  be  the  people 
of  the  Lord ;  for  God  had  determined  to  execute,  and  tliat 
suddenly.  His  righteous  judgment  on  that  guilty  people  in  the 
midst  of  the  land.  The  object  of  the  quotation  is  obvious. 
If  God,  without  violation  of  promise,  had  in  a  former  age 
treated  the  majority — almost  all  the  ten  tribes,  the  greater 
part  of  the  Israelitish  nation — as  if  they  had  not  been  his  peo- 
ple, surely  the  strikingly  analogous  dispensation  in  reference 
to  the  Jews  in  the  primitive  age,  could  not  imply  that  the 
word  of  God  had  become  of  none  effect. 

But  God  had  not  only  dealt  in  this  way  witli  the  Ephraim- 
itish people  who  had,  to  a  great  extent,  by  rebelling  against 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  321 

the  divinely-appointed  family  of  David,  and  forsaking  the 
temple  at  Jerusalem,  removed  themselves  from  the  protection 
of  His  peculiar  providence,  but  He  had  also  dealt  in  a  similar 
way  with  the  Jewish  people.  To  this  fact,  of  much  import- 
ance to  his  argument,  the  apostle  turns  our  attention  by  his 
next  quotation  :^  "  And  as  Esaias  said  'before^''  i.e.  in  a  part 
of  his  book  preceding  that  already  quoted,^  "  Except  the 
Lord  of  Sabaoth  had  left  ns  a  seed,  we  had  been  as  Sodoma, 
and  had  been  made  like  unto  Gomorrhah."  These  words, 
too,  have  been  considered  as  a  prediction  of  the  conver- 
sion of  a  small  portion  of  the  Jews  to  Christ  in  the  primi- 
tive age,  and  the  destruction  of  the  great  body  of  that  people. 
But  when  we  look  at  the  passage  as  it  stands  in  the  Old  Tes- 
tament, it  is  impossible  not  to  see  that  it  has  no  reference  to 
these  events.  It  is  a  description  of  the  miserable  state  of  the 
kingdom  and  people  of  Judah  under  Ahaz.  In  that  most 
disastrous  reign,  not  merely  did  Pekah  the  Ephraimitish  king, 
but  the  Syrians,  the  Idumeans,  and  the  Philistines,  lay  waste 
the  land.  In  one  day  Pekah's  army  put  to  death  120,000 
men  ;  and  the  Assyrians,  whom  Ahaz  called  in  to  his  assistance, 
completed  the  devastation.^  To  use  the  words  of  Hezekiah, 
"  The  wrath  of  God  M'as  upon  Judah  and  Jerusalem,  and  He 
delivered  them  to  trouble,  to  astonishment,  and  to  hissing.  Our 
fathers  have  fallen  by  the  sword;  and  our  sons,  and  our  daugh- 
ters, and  our  wives,  are  in  captivity  for  this."*  It  is  with  regard 
to  these  evils  that  Isaiah  says,  "  Except  the  Lord  had  left  to  us 
a  very  small  remnant,  we  should  have  been  as  Sodom,  and  we 
should  have  been  like  unto  Gomorrah."  The  inference  to  be 
drawn  from  the  passage  then  is,  '  If,  without  the  violation  of 
His  promise,  God  has  in  a  former  age,  for  abundantly  sufficient 
reasons,  treated  the  majority  of  the  Jewish  people  as  if  they 
were  not  in  covenant  with  Him,  He  may,  for  equally  good  rea- 
sons, in  this  age,  treat  a  majority  of  them  as  if  they  were  not 
His  peculiar  people,  without  His  word  of  promise  becoming  of 
none  effect.'    Such  is  the  argument,  and  it  seems  a  thoroughly 

1  Ver.  29.  2  chap.  i.  6-9. 

3  2  Chron.  xxviii.  5,  6,  7,  17,  18.  *  2  Chron.  xxix.  8. 

X 


322  DOCTRINAL.  [PART  II. 

sound  and  conclusive  one.  Whether  we  look  to  the  history  of 
Abraham's  family,  or  of  Isaac's,  or  of  the  Israelites  as  a  nation 
divided  into  the  kingdoms  of  Israel  and  of  Judah,  we  find  a 
promise,  which  might  seem  to  be  universal  in  its  application, 
fulfilled  to  only  a  part,  in  many  cases  to  only  a  small  part,  of 
those  to  whom  it  might  seem  to  refer,  while  the  rest  were 
treated  as  if  no  promise  had  been  made  to  them.  In  these 
cases,  we  do  not  conclude  tliat  the  word  of  God  has  become 
of  none  effect ;  and  why  should  tliat  conclusion  be  drawn 
in  the  case  of  the  rejection  of  the  Messiah  by  the  great 
body  of  His  countrymen,  and  the  sad  consequences  which  had 
resulted  from  it? — The  apostle's  statements  respecting  "the 
purpose  of  God  according  to  election,"  and  their  bearing  on 
his  argument,  must  now  be  considered. 

But  first,  let  us  learn  from  the  apostle's  mode  of  treating 
his  subject,  to  compare  one  Divine  dispensation  with  other 
Divine  dispensations,  if  we  would  understand  the  true  charac- 
ter of  God's  moral  government — to  compare  dispensations  in 
which  we  have  a  deep,  direct,  personal  interest,  with  others  with 
which  we  are  not  so  immediately  concerned.  By  following 
this  course,  we  shall  often  find  that  what  we  counted  an  excep- 
tion from  the  ordinary  mode  of  Divine  procedure,  is  indeed  an 
exemplification  of  it ;  that  what  we  may  find  it  difficult  to 
reconcile  with  His  word  or  work,  with  His  wisdom  or  right- 
eousness or  mercy,  is  perfectly  consistent  with  all  these  ;  and 
that,  in  dealing  with  us.  He  acts  according  to  the  same  great 
principles  of  sovereign  kindness  or  strict  justice,  by  which  all 
the  o])erations  of  His  moral  government  are  guided. 

We  are  ready  enough  to  acknowledge  the  absurdity  of  the 
conduct  of  the  Jews  in  building  their  hopes  upon  their  natural 
descent  from  Abraliam  and  Isaac  and  Jacob,  in  supposing  them- 
selves secure  of  final  happiness  by  promises  made  to  Abraham's 
seed,  not  through  the  law,  but  throuo-h  the  righteousness  of 
faith — to  Israel,  not  after  the  fiesh,  but  after  the  spirit,  and  in 
calling  in  question  the  Divine  faithfulness,  if  these  expecta- 
tions were  not  realized.  But  it  is  to  be  feared,  that  an  equally 
presumptuous  and  dangerous,  and  still  more  inexcusable,  mis- 


SECT.  II,]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  323 

take  prevails  extensively  among  nominal  Christians.  To 
cherish  the  hope  of  salvation  merely  because  we  are  Christians 
by  profession,  is  still  more  absurd  than  it  was  in  the  Israelite 
to  presume  that  all  was  safe  with  him  because  he  was  a  de- 
scendant of  Jacob.  There  were  many  temporal  promises 
made  to  Israel  after  the  flesh ;  and  even  the  spiritual  promises, 
Avhich  were  restricted  to  the  spiritual  Israel,  were  expressed  in 
language  which  easily  admitted  of  the  false  interpretation 
put  upon  them.  But  where  is  the  promise  made  to  men 
as  mere  professors  of  Christianity  ?  Is  it  not  distinctly  stated, 
that  the  confession  with  the  mouth,  connected  with  salvation, 
is  that  which  springs  from  faith  in  the  heart  ?  All  are  not 
Christians  who  are  called  by  the  name  of  Christ.  He  wdio  is 
not  in  Christ  is  not  a  Christian.  He  who  has  not  the  Spirit 
of  Christ  is  none  of  His.  The  Jews  perished,  and  perished 
justly,  who  rested  their  hope  of  salvation  on  the  ground  of  their 
natural  descent.  And  the  nominal  Christian,  who  is  resting 
his  hope  of  salvation  on  anything  but  the  free  grace  of  God 
manifested  through  the  atonement  of  Christ  revealed  in  the 
Gospel,  and  cordially  trusted  to  in  the  exercise  of  an  enlight- 
ened faith,  shall,  inasmuch  as  his  delusion  is  still  more  willful, 
meet  with  a  severer  judgment  and  a  deeper  perdition. 

Let  us  guard  against  the  disposition  manifested  by  the  un- 
believing Jews,  to  call  in  question  the  rectitude  of  the  Divine 
administration  in  the  method  of  human  salvation.  Let  us 
never  quarrel  with  the  Divine  dispensations,  or  suffer  our 
hearts  to  fi*et  against  the  Lord.  Let  us  never  impiously  and 
absurdly  call  Him  before  the  tribunal  of  our  judgment ;  but 
readily  owning  that  destruction  is  our  dvie,  and  that  it  is  of 
His  mercies  that  we  have  not  long  ago  been  consumed,  let  us 
submit  to  the  righteousness  of  God,  rejoicing  that  it  is  not 
more  certain  that  he  that  believeth  not  shall  be  damned,  than 
it  is  that  he  that  believeth  shall  be  saved.  Let  us  accept  sal- 
vation— full,  free  salvation — in  the  only  way  in  which  it  be- 
comes Him  to  offer  it,  and  the  only  way  in  which  it  is  possible 
for  us  ever  to  receive  it — as  the  gift  of  sovereign  kindness  ; 
counting  it  most  meet  that  every  ground  of  glorying  should 


324  DOCTEESTAL.  [PART  II. 

be  cut  oiF  from  man,  the  saved  sinner,  who  owes  all  his  mise- 
ries to  himself,  and  must  owe  his  salvation  to  God,  and  that 
to  Him  of  whom,  and  through  whom,  are  all  things  in  the 
wondrous  economy  of  man's  redemption,  should  be  glory^  un- 
divided and  infinite  for  ever.    Amen. 

y.  The  Blessings  from  ivhich  the  unbelieving  Jews  were  excluded, 
loere  Free  Gifts,  bestoived,  in  Sovereign  Grace,  on  those  who, 
in  Sovereign  Grace,  were  chosen  to  receive  them. 

We  now  enter  on  the  apostle's  illustration  of  the  second 
principle — that  these  blessings  were  free  gifts,  to  which  none 
had,  or  could  have,  a  claim  of  right — free  gifts  bestowed,  in 
sovereign  grace,  on  them  who  had  been  chosen  in  sovereign 
grace,  and  prepared  to  receive  them.  This  principle,  along  with 
the  third — that  the  evils  coming  on  imbelieving  Israel,  were  but 
the  infliction  of  richly  merited  and  long  deferred  punishment 
— forms  the  subject  of  the  paragraph,  in  a  great  measure 
parenthetical,  from  ver.  11-24. 

Let  us  proceed  to  examine  that  paragraph,  with  all  the 
attention  in  our  power.  It  has  been  the  great  battle-field  of 
the  two  principal  parties  of  philosophical  theologians  for  four- 
teen centuries.  It  is  here  that,  under  their  mighty  leaders, 
Augustine  and  Calvin,  on  the  one  side,  and  Pelagius  and 
Arminius  on  the  other,  numerous,  powerful  (well-armed  with 
learning  and  logic),  expert,  zealous  combatants  have  measured 
their  strength  in  contests  respecting  Divine  sovereignty  and 
human  freedom, — 

"  Reasoning  high 
Of  Providence,  foreknowledge,  will,  and  fate, 
Fix'd  fiite,  free  will,  foreknowledge  absolute." 

And  in  many  cases 

"  Have  found  no  end  in  wand'ring  mazes  lost." 

We  will  not  say,  with  our  great  poet,  of  such  discussions,  that 

they  are 

"  Vain  wisdom  all,  and  false  philosophy ;"  ' 

'  Milton. — Paradise  Lost. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  325 

For  we  do  hold,  that  the  grand  characteristic  principles  of 
Augustinianism  and  Calvinism  are  real  Avisdom — the  true 
philosophy  of  Christianity — the  theory  which  best  binds  to- 
gether "  the  facts"  (for  the  doctrines  of  Christianity  are 
"  facts"),  in  which  the  substance  of  our  holy  religion  consists. 
But  it  must  be  admitted  that,  on  both  sides  in  the  great  con- 
flict, there  has  often  been  discovered  a  greater  anxiety  to  wrest 
a  passage  out  of  the  hands  of  an  antagonist,  and  to  convert 
wdiat  he  was  using  as  argument  for,  into  an  objection  against 
his  system,  than  to  discover  what  was  the  meaning  of  the 
apostle's  words,  and  the  design  he  intended  them  to  serve. 
The  whole  paragraph,  to  a  person  moderately  acquainted  with 
these  controversies,  looks  like  a  field,  whose  natural  aspect  has 
been  much  disfigured  by  a  combat  between  Avarring  armies, 
and  he  Avishes  almost  that  he  could  forget  all  he  knoAvs  about 
these  controversies,  that  he  might  be  enabled  to  look  at  the 
passage,  just  as  it  Avould  haA'e  struck  a  pious,  attentive  reader 
before  Pelagius  disturbed  the  Christian  Avorld  Avith  his  pesti 
lent  theories,  and  rendered  necessary  the  elaborate,  and  on 
the  whole  triumphant,  refutations  by  such  men  as  Augustine, 
Calvin,  and  Jonathan  EdAvards.  I  shall  endeavour,  in  the 
folloAving  observations,  to  keep  myself  to  my  proper  duty, 
that  of  an  interpreter — bringing  nothing  into  the  inspired 
statement,  and  bringing  all  out  of  it  that  I  find  in  it. 

The  JcAvs  entertained,  in  direct  opposition  to  many  plain 
declarations  in  their  OAvn  Scriptures,  the  foolish  opinion, 
that  the  Divine  regards  towards  them  AA'ere  founded  on  the 
merits  of  their  ancestors,  and  that  God,  on  account  of  the 
merits  of  these  great  and  good  men,  had  bound  Himself 
never  to  forsake  their  children.  To  lay  Ioav  these  proud  im- 
aginations, by  shoAving  that  God  has,  and  has  asserted  a 
sovereign  right  to  give,  or  Avithhold,  or  AvithdraAv  His  favours, 
as  He  sees  fit,  is  the  apostle's  object  in  the  paragraph,  on  the 
illustration  of  AAhich  Ave  are  about  to  enter. 

For  introducing  a  discussion  of  this  subject,  the  facts  in 
reference  to  the  limitation  of  the  promise,  expressed  in  general 
terms,  afforded  a  favourable  opportunity.    With  some  appear- 


326  DOCTRINAL.  [PART  II. 

ance  of  justice,  it  might  be  said,  that  a  ground  of  the  preference 
of  the  Hue  of  Abraham's  descendants  by  Isaac,  to  that  of  his 
descendants  by  Ishmael,  was  to  be  found  both  in  the  different 
conditions  of  Sarah  the  free-woman,  the  wife  of  Abraham,  and 
Hagar  the  bond-maid,  his  concubine,  and  in  the  bad  dispo- 
sition of  Isliraael,  discovered  in  his  treatment  of  his  younger 
brother.  But  here  an  oracle  is  dehvered  respecting  two 
nations,  to  spring  from  two  twin  brothers,  having  the  same 
father  and  the  same  mother — an  oracle  delivered  previously 
to  their  birth,  and,  therefore,  before  their  good  or  bad  dispo- 
sitions and  conduct  could  lay  a  foundation  for  treating  them 
differently,  on  the  ground  of  personal  desert.  Of  the  de- 
scendants of  Esau  and  Jacob,  the  twin-sons  of  Isaac  and 
Rebecca,  while  they  were  "  not  yet  born,"  and  had  "  neither 
done  any  good  or  evil,"  "  it  was  said" — disregarding  the  claim 
of  primogeniture — '^  The  elder  shall  serve  the  younger" — 
an  oracle,  of  Avhose  accomplishment  we  have  an  account  in 
the  words  of  the  Prophet  Malachi.  Now,  says  the  apostle,  all 
this  was  so  ordered,  "  that  the  purpose  of  God  according  to 
election  might  stand." 

"  The  purpose  of  God"  is  His  determination.  It  may 
either  refer  to  the  act  of  determination,  or  to  the  thing  de- 
termined. It  seems  here  to  refer  to  the  fact  that  God  deter- 
mines to  do  what  He  does  ;  that  He  acts  according  to  previous 
council  or  decree  ;  that  the  performance  of  the  promise  to  a 
part  only  of  Abraham's  posterity,  and  of  Isaac's  posterity,  was 
the  result  of  a  Divine  purpose.  This  purpose  of  God  is  de- 
scribed as  being  "  according  to  election,  not  of  works,  but  of 
Him  that  calleth."  "  Election"  is  a  word  that  sometimes 
signifies  the  mental,  inward  act  of  choice,  by  which  one  person 
or  thing  is  preferred  to  another,  or  the  external  act  of  selec- 
tion, in  which  this  inward  act  finds  expression ;  and,  at  other 
times,  the  dignity  or  blessing  to  which  the  favoured  indi\iduals 
are  chosen  ;  and,  at  other  times  also,  the  objects  of  choice — 
the  persons  preferred.  It  is  used  in  the  place  before  us  as 
descriptive  of  the  act  of  choice.  It  matters  little  whether  you 
refer  it  to  the  inward  or  the  outward  act — the  one  is  but  the 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  327 

expression  of  the  other  ;  bvit,  in  strict  propriety,  it  must  be  re- 
ferred to  the  first,  as  it  is  viewed  as  conjoined  with  the  purpose. 

This  "  election"  is  said  to  be  "  not  of  works,  but  of  Him 
who  calleth  ;"  for  the  words,  "not  of  works,  but  of  Him  that 
calleth,"  quahfy  and  define  the  term  "  election."  The  choice 
is  not  founded  on  the  works  of  the  person  chosen.  The  person 
chosen  is  chosen,  not  because  he  better  deserves  to  be  chosen 
than  the  person  wdio  is  not  chosen — desert,  in  the  proper  sense 
of  the  word,  has  nothing  to  do  with  the  choice.  The  choice 
"  is  of  Him  that  calleth."  "  Pie  who  calleth,"  is  obviously 
another  name  for  God  ;  and  He  is  thus  designated,  because 
it  is  by  calling  that  God  indicates  His  election.  His  calling 
Abraham  out  of  Ur  of  the  Chaldees — His  calling  Israel  out 
of  Egypt,  were  the  acts  in  which  He  showed  that  they  were 
the  objects  of  His  choice.  The  choice  does  not  originate  in 
anything  in  him  that  is  chosen,  but  in  Him  who  chooses.  It 
has  its  cause  in  the  Divine  will.  It  is  a  choice  for  Avhich  we 
can  assign  no  reason,  biit  that  God  willed  so  to  choose.  Now, 
says  the  apostle,  God's  purpose  to  bestow  peculiar  blessings 
on  certain  individuals,  was  according  to  this  choice — origi- 
nating, not  in  any  superior  claim  they  had  on  His  preference, 
but  in  His  own  sovereign,  though  most  wise,  will. 

The  order  of  the  Divine  decrees  is  a  very  high  subject  of 
thought.  I  instinctively  shrink  fi'om  speculating  on  it.  But 
I  confess  I  cannot  bring  any  other  sense  out  of  the  words  of 
the  apostle  than  this — that  the  purpose  of  God  to  confer 
blessings  is  based  on,  and  regulated  by,  a  choice  of  individuals 
— a  choice  for  which  we  in  vain  seek  for  any  cause  out  of 
Himself.  The  circumstances  in  reference  to  Isaac's  posterity^ 
were  ordered  to  be  as  they  were,  that  this  great  principle  of 
the  Divine  conduct,  in  bestowing  blessings  on  fallen  man  might 
stand,  be  upheld — namely,  that  His  purpose  to  bestow  blessings 
on  men  is  not  a  mere  general  determination,  but  is  "according" 
to  a  sovereicrn  election  of  individuals  on  whom  these  blessings 
shall  be  bestowed — an  election,  "  not  of  works,  but  of  Him  that 
calleth."  The  arrangement  with  regard  to  Abraham's  family 
really  proceeded   on  this  principle  ;    and  the   corresponding 


328  DOCTEINAL.  [PART  II. 

arrangement  about  Isaac's  family  was  such  as  made  it  plain 
that  this  was  not  a  peculiarity  as  to  Abraham's  family  ;  but 
that,  in  this  case  also,  "  the  purpose  of  God  according  to  elec- 
tion" stood — remained, — "  according  to  election,  not  of  works, 
but  of  Him  who  calleth." 

Indeed,  this  principle  stands — remains,  as  a  great  character- 
istic feature  of  the  Divine  administration.  The  principle,  that 
the  Divine  Being  bestows  benefits  on  some  and  withholds  bene- 
fits fi'om  others — according  to  a  purpose,  founded  on  a  selec- 
tion, for  which,  ultimately,  no  reason  can  be  assigned  to  us  but 
His  sovereign  will,  is  manifested  not  only  in  His  dealings  with 
the  Jews,  or  in  reference  to  blessings  connected  with  the  spiritual 
and  eternal  interests  of  men,  but  in  all  His  dispensations.  Why 
have  the  inhabitants  of  Italy  a  finer  climate  than  the  inhabitants 
of  Norway?  Why  is  Europe  so  highly  raised  in  privilege  above 
Africa  and  Asia?  Why  have  we  a  better  government  than 
the  Turks  ?  Why  is  one  man  possessed  of  higher  intellectual 
powers,  or  of  more  extensive  property,  than  another  ?  Why 
is  one  nation  blessed  with  the  Gospel,  while  others  are  desti- 
tute of  it"?  Why  are  different  districts  of  the  same  country 
very  variously  privileged  in  this  respect  "^  Why  is  one  man 
made  the  subject  of  the  transforming,  saving  influence  of  the 
Divine  Spirit,  while  another  is  left  to  the  results  of  the  de- 
velopment of  the  tendencies  of  his  fallen  nature  ?  These  are 
questions  to  which,  when  pressed  home  in  reference  to  the  ulti- 
mate cause  and  reason  of  these  events,  we  are  obliged  to 
reply — '  We  know  no  reason  that  can  be  assigned,  but  that 
such  is  the  will  of  God.  That  will  is  not — cannot  be,  a 
capricious  one  ;  it  must  ever  work  in  union  with  love  and 
wisdom  ;  but,  in  many  cases,  Ave  know,  we  can  know  nothing 
further  than  that  such  is  the  will  of  God.'  "  They  eiT,"  says 
Hooker,  "  who  say — who  tliink,  that  of  the  will  of  God  to  do 
this  or  that,  there  is  no  other  reason  but  His  will.  !Many 
times  no  reason  known" — he  might  have  added  knoivahle — 
"  to  us  ;  but  that  there  is  no  reason,  I  judge  it  most  unreason- 
able to  imngiiio,  inasmuch  as  '  He  workcth  all  things,'  not 
only  according  to  His  will,  but  '  according  to  the  counsel  of 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  329 

His  will ;'  and  whatsoever  is  clone  of  counsel  or  wise  resolu- 
tion, has  of  necessity  some  reason  why  it  should  be  done,  albeit 
that  reason  be  to  us  something  so  secret,  that  it  forceth  the 
wit  of  man  to  stand,  as  the  blessed  apostle,  amazed  thereat : 
'  Oh  the  depth  of  the  riches,  both  of  the  wisdom  and  know- 
ledge of  God  ;  how  unsearchable  are  His  judgments,  and  His 
Avays  past  finding  out ! '  " 

In  reference  to  this  purpose  of  God,  based  on  and  regulated 
by  an  election,  "  not  of  works,  but  of  Him  who  calleth,"  as 
exercised  and  manifested  in  the  case  of  Esau  and  Jacob,  and 
their  descendants,  the  apostle  asks,  "What  shall  we  say  then  ^  Is 
there  unrighteousness  with  God?"  and  replies,  "  God  forbid." 
"  The  apostle's  argument,  which  we  have  already  considered, 
vindicates  the  faithfulness  of  God  in  excluding  the  unbelieving 
Jews  from  the  Messianic  blessings.  The  argument  he  is  now 
prosecuting,  vindicates  the  equity  of  God,  and  shows  that  there 
is  no  unrighteousness  in  the  dispensation.  Is  it  inconsistent 
with  equity  to  choose  some  individuals  from  among  a  class  of 
individuals  on  whom  to  bestow  undeserved  blessings,  all  being 
equally  destitute  of  claim  on  God,  but  for  punishment — which 
is  the  case  of  the  whole  fallen  family  of  man  ?  Is  it  wrong 
to  have  a  purpose  to  follow  out  this  election  to  its  object  ?  Is  it 
wrong  actually  to  fulfil  that  purpose,  and  confer  on  these  chosen 
ones  blessings  not  conferred  on  those  who  were  not  chosen  ? 
What  is  there  of  unrighteousness  in  all  this  ?  This  is  what  God 
did  in  the  case  of  the  Israelites  and  the  Edomites.  This  is  what 
God  did  with  regard  to  one  portion  of  Jews  and  Gentiles,  and 
another  portion  of  them.  The  unbelieving  Jews  were  ready 
enough  to  acknowledge  that  there  was  nothing  iniquitous  in 
not  giving  to  Edom  what  He  gave  to  Israel ;  and  if  they  but 
judged  righteous  judgment,  they  would  see  that,  in  giving  to 
some  Gentiles  and  Jews  what  they  did  not  deserve,  and  in 
withholding  this  undeserved  benefit  from  others,  there  was 
just  as  little  cause  for  ascribing  unrighteousness  to  God. 

The  apostle  goes  on  to  give  an  illustration  of  the  "  purpose 
of  God  according  to  election,  not  of  works,  but  of  Him  who 
calleth,"  in  the  case  of  the  Israelites  themselves.  He  had  already 


330  DOCTRINAL.  [PART  II. 

done  this  in  the  caseof  Israel  and  Edom.  But  the  same  principle 
is  asserted  and  illustrated  in  the  Divine  conduct  to  Israel.  The 
Israelites,  immediately  after  the  giving  of  the  law,  had  com- 
mitted the  gross  crime  of  idolatry,  broken  the  covenant,  for- 
feited its  blessings,  and  exposed  themselves  to  punishment. 
Moses  earnestly  besought  God  to  forgive  his  guilty  countrymen. 
It  seems  to  have  been  in  answer  to  his  prayer  that  the  declara- 
tion quoted  by  the  apostle  was  made.  Moses,  like  Paul,  would 
have  had,  if  possible,  all  offending  Israel  pardoned  and  saved, 
and  would  have  submitted  to  any  deprivation  necessary  to  se- 
cure this.  But  God  intimated  to  him,  that  with  regard  to  some 
of  them.  He  would  "  visit  their  sin  upon  them,"  and  that  others 
He  would  pardon  ;  not  because  they  were  better  than  those  who 
were  punished,  but  because,  in  His  sovereign  kindness.  He  was 
disposed  and  determined  to  pardon  them.  "  For  He  saith  to 
Moses,  I  will  have  mercy  on  whom  I  will  have  mercy,  and  I  Avill 
have  compassion  on  whom  I  -will  have  compassion." 

The  original  words,  both  in  the  Hebrew  and  Greek,  admit 
of  various  renderings  and  interpretations ;  but  the  apostle 
himself,  by  the  inference  he  draws  from  them  in  the  18th 
verse,  shows  us  how  to  understand  them.  The  whole  nation 
deserved  punishment,  and  needed  mercy,  in  the  form  of  pardon. 
Now  God  was  determined  to  allow  justice  to  have  its  course 
with  regard  to  some  of  them  ;  and  He  was  determined  to  shoAv 
mercy  to  others  by  pardoning  them  ;  and  His  declaration 
is,  that  the  reason  why  any  are  pardoned,  and  why  tliese  are 
pardoned,  was  to  be  found  in  His  sovereign  grace.  "I  will  have 
mercy  on  those  on  whom  I  will" — choose,  to  "  have  mercy  ;  I 
will  have  compassion  on  those  on  whom  I  will" — choose,  to 
"have  compassion."  The  two  clauses  are  nearly,  if  not  alto- 
gether, synonymous,  and  the  reiteration  is  an  example  of  the 
way  in  which  emphasis  is  often  given  to  a  sentiment  in  the  Holy 
Scriptiu'es.  There  was  no  unrighteousness  here.  God  gave  to 
some  what  none  deserved,  and  He  inflicted  on  none  anytliing 
but  what  all  had  deserved — and  He  did  all  this  according  to  the 
purpose  purposed  in  Himself — according  to  the  counsel  of  Plis 
own  will. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  331 

From  the  facts  referred  to  in  the  declarations  respecting 
Israel  and  Esau,  and  respecting  sinning  Israel  to  Moses, 
the  apostle  draws  this  inference^ — "  So  then  it  is  not  of 
him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that 
showeth  mercy."  The  reason  why  God  bestows  benefits  on 
sinful  man,  is  not  in  man  but  in  God — not  in  man's  merits  in 
any  form  or  degree — but  entirely  in  mercy,  sovereign  mercy. 
The  phrase  it  is,  is  equivalent  to — this,  the  communication  of 
blessings  to  men — took  place.  The  peculiar  expressions,  "  he 
that  willeth,"  and  "  he  that  runneth,"  may  possibly  have  been 
suggested  by  the  history  of  Isaac's  family.  Isaac  willeth  to 
give  Esau  the  blessing,  and  Esau  ran  to  the  field  to  obtain 
venison  for  his  father,  "  that  he  might  eat  of  it,  and  that  his 
soul  might  bless  him  before  his  death  ;"^  and  yet  the  blessing 
was  not  thus  obtained — it  was  given  to  Jacob.  But  if  so,  a 
mere  allusion  is  meant ;  the  sentiment  is  a  general  one.  The 
ultimate  reason  why  God  confers  benefits  on  men  is  not  their 
desires  and  exertions — for  true  desires,  right  exertions,  are 
God's  work  in  man — but  His  own  sovereign  good  pleasure. 
This  is  the  origin  of  the  blessing,  and  also  of  the  desire  and 
the  exertion  through  which,  though  not  for  which,  in  most 
instances,  the  blessing  is  conferred. 

I  do  not  know  any  passage  in  the  Bible  that  is  better  fitted 
to  show  the  baselessness  of  the  system  which  seeks  the  cause 
of  election  to  salvation,  in  foreknown  good  works,  than  this 
argument  from  the  case  of  Jacob  and  Esau.  On  that  principle 
the  apostle's  reasoning  has  no  force.  His  argument  is  that 
since,  previously  to  the  birth  of  Jacob  and  Esau,  the  fates  of 
the  nations  respectively  to  descend  fi'om  them,  were  deter- 
mined, and  proved  to  be  determined  by  Divine  declarations 
made  before  the  birth  of  these  patriarchs,  the  determination 
could  not  originate  in  the  respective  merits  of  these  nations  or 
their  founders,  but  in  the  purpose  of  God  according  to  election, 
— an  argument  which  loses  all  its  force  and  becomes  a  silly 
sophism,  if  the  cause  of  the  determination  is  to  be  found  in 

1  Ver.  16.  2  Gen.  xxvii.  1-5. 


332  DOCTRINAL.  [PART  II. 

His  foreknowledge  of  their  respective  characters — an  argument 
which,  if  the  apostle  had  held  this  view,  he  could  never  have  used. 
While  we  endeavoui'  to  vindicate  the  apostle's  meaning 
from  misrepresentation,  let  us  also  guard  it  against  abuse. 
To  conclude  from  this  passage  that  it  is  to  no  purpose  to  use 
means  in  order  to  obtain  Divine  blessings,  would  be  most  un- 
warrantable, and,  indeed,  absurd.  The  discussion  does  not 
refer  to  the  manner  in  which  men  are  put  in  possession  of 
Divine  blessings,  but  to  the  principle  in  the  Divine  mind  to 
which  the  communication  of  these  blessings  is  to  be  traced. 
It  is  equally  true  that  '  it  is  not  of  him  that  soweth,  nor  of 
him  that  watereth,  but  of  God,  that  giveth  the  increase,' — 
that  our  harvests  come.  The  fertility  of  any  particular  field, 
or  of  any  particular  season,  is  to  be  resolved  ultimately  into 
the  sovereign  will  of  God ;  but  that  is  certainly  no  reason  why 
men  should  not  sow  or  water.  There  is  an  established  order 
in  the  communications  of  the  blessings  of  grace  as  well  as  of 
nature  ;  but  neither  the  one  nor  the  other  at  all  intei'feres  with 
the  sovereign  freedom  of  His  elections  and  operations,  "  who 
worketh  all  things  according  to  the  counsel  of  His  own  will." 

The  principles  thus  laid  down  and  established  clearly  show, 
that  the  conferring  of  the  Messianic  privileges  on  believing 
Gentiles,  and  the  exclusion  of  unbelieving  Jews  fi'om  these 
privileges,  instead  of  being  in  any  way  inconsistent  with  the 
Divine  character,  were  but  exemplifications  of  that  high 
sovereignty  which  God  has  uniformly  exercised  in  conferring 
blessings  on  fallen  man  ;  and  that  on  neither  of  these  grounds 
had  the  Jews  any  reason  to  complain  of  a  want  of  faithfulness 
or  of  equity  in  the  Divine  administration. 

S.  The  Evils  injiicted  on  the  Unbelieving  Jews  were  the  just 
Pujiishtnent  of  obstinate  Transgression,  richlt/  deserxedj 
long  deferred. 

But  unbelieving  Israel  had  not  only,  according  to  the 
apostle,  been  excluded  from  the  Messianic  blessings,  but  doom- 
ed to  severe  punishment,  they  had  become  "  accursed."  The 
two  principles — tliat  the  ISIessianic  blessings  were  never  pro- 


SECT.   II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  333 

mised  to  unbelieving  Jews ;  and  that  the  Messianic  blessings 
were  the  gifts  of  sovereign  grace,  to  be  conferred  on  those  whom 
God,  in  sovereign  grace,  had  chosen  to  be  their  possessors — 
sufficiently  account  for  the  giving  of  these  blessings  to  believ- 
ing Gentiles,  and  excluding  from  their  possession  unbelieving 
Jews,  and  clearly  show  that  on  these  grounds  the  Jews  had 
no  ground  of  complaint.  But  how  is  it  that  they  are  to  be  so 
severely  punished — to  be  noio  so  severely  punished  ?  It  is  to 
meet  this  part  of  the  case,  I  conceive,  that  the  apostle  makes 
the  next  citation  from  Old  Testament  Scripture :  "  For  the 
Scripture  saith  unto  Pharaoh,  Even  for  this  purpose  have  I 
raised  thee  up,  that  I  might  show  My  power  in  thee,  and  that  My 
name  might  be  declared  throuo-h  all  the  earth."  ^  That  the  de- 
sign  of  the  apostle,  in  making  this  quotation,  is  to  explain  the 
reason  of  the  severe  punishment  of  the  unbelieving  Jews,  seems 
obvious,  from  the  manner  in  which  he  applies  it  in  ver.  22. 

^^For"  in  this  verse,  does  not  import  that  this  is  a  reason  for, 
or  a  proof  of,  what  is  said  in  the  previous  verse.  It  is  parallel  with 
the /or  of  the  15th  verse,  and  is  a  further  proof  of  the  statement 
implied  in  the  14th  verse.  "  The  Scripture  saith  to  Pharaoh" 
is  equivalent  to,  '  In  the  Scripture  we  read  that  the  Lord,  by 
Moses,  said  to  Pharaoh.'  The  passage  quoted  isExod.  ix.  16, 
and  was  spoken  after  the  plague  of  boils,  and  before  the 
plagues  of  hail,  and  locusts,  and  darkness,  and  the  death  of 
the  first-born.  The  words  cited  immediately  follow  this 
threatening  :  "  Thou  shalt  be  cut  off  from  the  earth."  The 
question  of  principal  importance  for  ascertaining  the  meaning 
of  this  passage,  which  has  been  much  disputed,  is,  What  is 
the  precise  force  of  the  expression  translated  "  I  have  raised 
thee  up  ? "  Some  interpret  the  word  as  meaning,  '  I  have 
bx'ought  thee  into  existence,  '  I  have  created  thee;'^  others, 
'  I  have  raised  thee  to  the  throne  of  Egypt  ;'^  others,  'I  have 
excited  thee,'  '  I  have  given  thee  a  preternatural  obstinacy  of 
will' — considered    as    equivalent    to   "hardened  thy  heart." 

1  Ver.  17.  ^  Beza,  Gomarus. 

'  Theodoret,  Vatable,  Bengel,  etc. 


334  DOCTRINAL.  [PART  II. 

None  of  these  interpretations  are  satisfactory  ;  for  either  they 
give  a  meaning  to  the  word  which  usage  does  not  support,  or 
they  bring  out  a  sense  which  does  not  coiTespond  with  the 
context.  The  words  seem  to  mean,  '  I  have  raised  thee  up 
from  the  bed  of  affliction,'  'I  have  preserved  thee.'^  This 
is  the  sense  given  to  the  term  by  the  most  ancient  versions  ;^ 
and  this  sense  suits,  and  is  the  only  sense  that  suits,  the  con- 
text, either  in  Exodus  or  in  tlie  passage  before  us.  The  words 
were  uttered  after  the  plague  of  boils,  of  which,  we  cannot 
doubt,  Pharaoh,  as  w^ell  as  his  people,  was  a  partaker.  Jehovah 
threatens  him  with  still  heavier  judgments.  He  declares  that 
the  design  of  these  judgments  was,  that  Pharaoh  might 
know  that  there  was  none  like  Jehovah  in  all  the  earth. 

The  words  in  Exodus  which  immediately  precede  those 
here  quoted,  have  been  considered  by  almost  all  learned  in- 
terpreters, whatever  their  opinions  on  the  Calvinistic  question 
may  be,  as  unhappily  rendered  in  our  version.  They  run 
thus  :  "  For  now  will  I  stretch  out  My  hand,  that  I  may 
smite  thee  and  thy  people  with  pestilence ;  and  thou  shalt 
be  cut  off  from  the  earth."  Now,  we  know  this  did  not 
take  place.  The  words  might  be,  and,  according  to  the 
highest  authority,  ought  to  be,  rendered  :  '  For,  should  I  now 
stretch  forth  my  hand,  and  smite  thee  with  pestilence,  thou 
wouldst  be  destroyed  from  the  earth.' ^  God  might  have  thus 
punished  Pharaoh,  but  He  did  not  choose  to  do  so.  He  knew 
that  Pharaoh  would  continue  obstinate,  in  opposition  to  means 
most  fitted  to  subdue  his  obstinacy ;  yet  He  raised  him  up — 
lie  made  him  stand — Avhile  so  many  about  him  were  falling, 
"  that,"  says  He,  "  I  might  show  My  power  in  thee — by  means 
of  thee,  and  that  My  name  might  be  declared  throughout  all 
the  earth." 

In  inflicting  punishment  on  Pharaoh,  and  in  the  measure 
of  punishment  inflicted,  God  was  regulated  by  justice  ;  but  in 

^  Isa.  xxxviii.  IG;  James  v.  15. 

2  The  LXX. ;  the  Pcschito-Syriac,  and  Ancient  Arabic  Versions  ;  the 
Targum  of  Jonathan. 

'  Fagius,  Drusius,  Ainsworth,  Grotius,  Le  Clerc,  Dathe,  Nordheimer. 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  335 

the  time  and  manner  of  His  punishment  there  was  a  display  of 
wise  sovereignty.  He  might  have  justly  punished  him  when 
this  warning  was  given  ;  but  He  thought  fit  to  defer  it,  and  not 
to  inflict  the  deserved  and  long-deferred  punishment,  till,  in 
the  overthrow  of  the  proud  king  and  his  hosts  in  the  Red 
Sea,  He  showed  forth  His  power,  and  made  a  display  of  His 
character  which  over  all  these  regions  must  have  drawn  out 
the  sentiment  expressed  by  Jethro  :  "  Now  know  I  Jehovah 
to  be  greater  than  all  gods ;  for,  in  the  thing  wherein  men  did 
proudly,  He  was  above  them."  The  design  of  the  apostle 
seems  to  have  been  to  let  the  Jews  see,  as  in  a  glass,  that  the 
iudo;ments  coming;  on  them  were  but  the  Ions  deferred  execu- 
tion  of  righteous  punishment  for  obstinate  unbelief  and  dis- 
obedience, and  that  they  had  no  cause  to  complain,  if  Jehovah 
exercised  His  sovereignty  in  the  time  and  manner  of  the  in- 
fliction of  that  punishment. 

From  this  passage  in  reference  to  Pharaoh,  in  conjunction 
with  the  other  instances  of  "  the  purpose  of  God  according  to 
election,"  the  apostle  draws  a  general  conclusion  in  the  18th 
verse,  "Therefore  He  hath  mercy  on  whom  He  will  have 
mercy,  and  whom  He  wills  He  hardens."  This  general  con- 
clusion seems  to  me  to  amount  to  this :  that  both  in  dispens- 
ing mercy  and  in  withholding  it,  both  in  bestowing  favours 
and  inflicting  judgments,  God  displays  "  His  purpose  accord- 
ing to  election,"  or  His  sovereign  free  choice.  While,  in  no 
case,  does  He  violate  faithfulness  or  equity  in  His  dealings 
with  His  creatures.  He  so  orders  His  dispensations,  as  that  it 
may  be  apparent  that  "  He  works  all  things  according  to  the 
cou^ncil  of  His  own  will."  While  this  seems  plainly  the 
general  meaning  of  the  verse,  the  phraseology,  especially  that 
of  the  second  clause,  seems  to  require  some  explication. 

In  the  first  clause  there  is  no  difliculty  whatever.  From 
the  cases  of  Isaac  and  Ishmael,  Jacob  and  Esau,  the  Israelites 
Avho  were  pardoned,  and  the  Israelites  who  were  punished,  it 
appears  that,  in  bestowing  favours  or  withholding  them,  God 
acts  out  "  His  purpose  according  to  election."  "  He  has 
mercy  on  whom  He  wills" — chooses — is  pleased — "to  have 


336  DOCTRINAL.  [fART  II. 

mercy."  He  bestows  blessincrs  without  reference  to  the  merits 
of  the  persons  on  whom  they  are  bestowed,  and  entirely 
according  to  the  good  pleasure  of  His  will,  which  He  has  pur- 
posed in  Himself.  The  last  clause  admits,  and  indeed  requires 
a  somewhat  more  extended  illustration  :  "  Whom  He  will  He 
hardeneth."  And  the  first  thing  to  be  done  here  is  to  ascer- 
tain, if  possible,  the  meaning  and  reference  of  the  term  ren- 
dered "  hardeneth." 

It  has  been  common  to  consider  "  harden''^  here  as  equiva- 
lent to  what  has  been  termed  judicial  obduration — the  making 
men  obstinate  in  their  sins.  There  can  be  no  doubt  that  when 
it  is  said  Pharaoh  hardened  his  heart — the  meanino-  is  Pharaoh 
abused  those  dispensations  which  were  fitted  to  produce  peni- 
tence and  obedience,  into  means  of  strengthening  his  determina- 
tion to  oppose  the  will  of  God.  And  there  can  be  as  little  doubt, 
that  not  only  is  Pharaoh  said  to  harden  his  heart,  but  God 
is  said  to  harden  Pharaoh's  heart ;^  and  the  penitent  Israelites, 
when  in  the  latter  days  they  are  to  "  seek  the  Lord  and  David 
their  king,"  are  represented  as  thus  expostulating  with  God : 
"O  Lord,  why  hast  Thou  hardened  our  hearts  from  Thy  fear."^ 
It  may  be  asked  how  can  God  harden  men's  hearts  ?  There 
can  be  no  doubt  that  it  would  be  utterly  inconsistent  with  the 
holiness  and  equity  of  the  Divine  nature,  by  direct  influence  to 
produce  or  excite  depraved  principle  in  the  mind  of  man,  and 
then  punish  him  for  it.  This  were  to  act  like  a  demon  rather 
than  a  divinity.  "  Far  be  it  from  God  that  He  should  do  this 
injustice,  and  from  the  Almighty  that  He  should  commit  this 
iniquity."  We  know  that  Pharaoh  hardened  his  own  heart, 
and  the  Israelites  are  cautioned  against  hardening  their  hearts: 
and  when  God  is  said  to  do  what  men  themselves  do,  and  are 
responsible  for  doing,  the  meaning  cannot  be  more  than  this, 
that  God  leaves  men  to  the  influence  of  their  own  coiTupt 
mind,  does  not  interfere  to  prevent  lust  from  conceiving,  or 
when  it  has  conceived,  from  bringing  forth  sin  ;  or  when  it  is 
perfected  from  bringing  forth  death  ;  that  instead  of  interpos- 

1  Exod.  vii.  3,  ix.  12,  x.  1,  20,  27,  xi.  10.  '  Is.  Ixiii.  17. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  337 

ing  by  the  agency  of  His  Spirit  to  prevent  their  thus  becoming 
obstinate,  He  places  them  in  circumstances  which,  thoiTgh 
naturally  fitted  to  produce  a  very  different  effect,  are  per- 
verted into  the  means  of  fostering  their  obstinacy.  And,  if 
this  be  the  meaning  of  the  word,  the  apostle's  assertion  is,  that 
God  exercises  His  sovereignty  equally  in  giving  and  with- 
holding that  Divine  influence,  which,  in  consequence  of  the 
depravity  of  man,  is  necessary  to  true  repentance.  And,  how- 
ever men  may  fret  and  quarrel,  it  A^ill  be  difficult  to  show 
that  there  is  anything  unjust  or  unreasonable  in  all  this. 
"  May  not,"  to  use  the  language  of  a  very  sober-minded  de- 
fender of  this  mode  of  explication,  "  the  Judge  of  all  the  earth, 
when  a  rebellious  creature,  from  enmity  to  Him  and  love  of 
that  which  He  abhors,  has  closed  his  own  eyes  and  hardened 
his  own  heart,  and  deliberately  preferred  the  delusions  of  the 
mcked  one  to  the  truth  as  it  is  in  Jesus,  say  to  such  an  one, 
'  Take  thine  own  choice  and  its  consequences  ;  may  He  not 
do  this  without  being  any  more  the  author  of  sin  than  the  sun 
is  the  cause  of  cold  and  frost  and  darkness,  because  these  are 
the  results  of  the  withholding  of  its  influence  1 "  ^ 

But,  while  it  thus  appears  that,  even  if  understood  in 
this  way,  the  clause  exhibits  an  important  truth  ;  I  doubt  ex- 
ceedingly whether  the  term  translated  "  harden''^  here,  has 
any  reference  to  judicial  obduration.  And  the  reasons  of  my 
doubt  are  these: — (1.)  The  word  harden,  when  employed  in 
this  sense,  is,  so  far  as  I  have  observed,  uniformly  connected 
with  the  word  '  neck,'  or  '  heart,'  or  '  mind.'  The  ordinary 
phrase  for  making  obdurate  is  not  simply  to  harden,  but  to 
harden  the  heart.  (2.)  It  is  difficult  to  account  for  the  intro- 
duction of  such  an  idea  as  judicial  obduration  here.  It  does 
not  rise  out  of  the  subject  which  is  pimishinent ;  for  though, 
no  doubt,  Pharaoh's  heart  was  hardened,  and  this  led  to  his 
punishment,  yet,  unless  we  consider  "  I  have  raised  thee  up," 
as  equivalent  to,  '  I  have  hardened  thy  heart'  (which  few  judi- 
cious interpreters  will  be  inclined  to  do),  the  introduction  of 

^  Scott — Remarks  on  Tomline. 


338  DOCTRINAL.  [PART  II. 

the  subject  must  seem  very  abrupt.  The  facts  alhided  to  in 
Pharaoh's  case  are  his  being  spared,  not  punished  when  he 
might  have  been  punished,  yet  reserved  to  a  time  and  combina- 
tion of  circumstances,  when  his  deserved  punishment  would 
more  fiilly  answer  its  pm'pose  ;  and  (3.)  The  introduction  of 
the  idea  of  judicial  hardening  seems  to  destroy  the  antithesis. 
Hardening  is  not  the  natural  antithesis  of  showing  mercy. 
Had  it  been,  '  whom  He  wills  He  melts  into  penitence,  and 
whom  He  wills  He  hardens  into  impenitence,'  the  antithesis 
would  have  been  complete ;  but  the  one  term  in  the  antithesis, 
being  showing  mercy,  the  other  must  correspond  to  it — He 
does  not  show  mercy ;  He  relents  in  reference  to  one,  He 
does  not  relent  in  reference  to  another. 

I  am  therefore  disposed  to  concur  with  those  interpreters'^ 
(and  they  are  distinguished  both  for  learning  and  judgment)  who 
consider  the  word  rendered  "  harden,"  as  equivalent  to  '  treat 
with  severity'  in  withholding  favours  and  inflicting  deserved 
punishments.  We  have  seen  that  the  word  by  itself,  as  it  is 
here,  no  where  else  means  judicial  obduration.  The  word  is 
not  of  frequent  occurrence,  but  there  is  one  passage  in  the 
LXX.  where  a  compound  is  used  in  the  sense  which  we  think 
should  be  assigned  to  it  here.  In  Job  xxxix.  16,  is  a  descrip- 
tion of  the  manner  in  which  the  ostrich  treats  her  young. 
Om'  translators  render  the  clause — "  The  ostrich  is  hardened 
against  her  young."  A  literal  version  of  the  LXX.  is,  "  She 
hardeneth  her  young  ones."^  She  treats  them  harshly  or 
severely  by  abandoning  them  to  the  mercy  of  accident.  Here, 
if  I  mistake  not,  as  at  the  22 d  verse  of  the  eleventh  chapter, 
"  the  goodness  and  tlie  severity"  of  God  are  contrasted,  and 
His  "  purpose  according  to  election,"  is  affirmed  of  the  dis- 
plays of  both.  "  Whom  He  wills  He  treats  kindly" — by 
having  the  mercy  on  them  which  they  do  not  deserve ;  and 
"whom  He  wills  He  treats  severely,"  not  unjustly  but  severely, 
in  comparison  with  those  whom  He  treats  kindly ;  He  treats 

^  Ernesti — Bengel.  Tlic  note  of  the  latter  is  worth  quoting — "  Indurat 
dicit  pro  non  iniseretur  per  metonymiam  cousequentis." 

^    U.TTtlJK'K'ijpVVi  Toi  TiKUX  iXVTYIS. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  339 

them  severely,  in  not  bestowing  on  them  mercy  and  in  pun- 
ishing them  when  and  how  He  pleases.  He  chose  to  confer 
on  Isaac  and  his  posterity  blessings  that  He  did  not  choose  to 
confer  on  Ishmael  and  his  posterity.  He  chose  to  confer  on  Jacob 
and  his  posterity  blessings  which  he  did  not  choose  to  confer 
on  Esau  and  his  posterity.  He  chose  to  have  mercy  on  some 
of  the  idolatrous  Israelites,  and  He  chose  not  to  have  mercy  on 
others  of  them.  And  though  strict  justice  gave  forth  Pharaoh's 
sentence  and  fixed  the  measure  of  his  punishment, — "  the  pur- 
pose of  God,  according  to  election  stood," — was  manifested,  in 
selecting  the  time  and  manner  of  executing  that  sentence  and 
inflicting  that  punishment.  "  Behold,  then,  the  goodness  and 
the  severity  of  God ; "  and,  in  the  manifestation  of  both,  see 
Him  "  working  all  things  according  to  the  counsel  of  His  own 
will."  The  application  which  the  apostle  wished  to  be  made 
of  these  statements,  is  not  far  to  seek.  If  this  be  a  leading  law 
of  the  government  of  God,  what  is  there  to  find  fault  with,  in 
His  bestowing  the  favoui's  which  He  confers  through  Christ 
Jesus,  on  such  Jews  and  Gentiles,  and  in  withholding  them 
from  such  others  of  both  these  classes,  as  He  pleases ;  or  in 
His  choosing  His  own  time  and  Avay  for  punishing,  long  borne 
with,  obstinate  transgressors  ?  This  is  the  application  which 
the  apostle  teaches  us  to  make  of  these  statements  in  the  22d, 
23d,  and  24th  verses.  But,  before  he  does  this,  he  fully 
answers  an  objection  which  a  Jew  might  very  probably  make 
to  his  doctrine — an  objection  he  has  ah'eady  more  than  once 
referred  to. 

The  truths  we  have  been  considering,  if  rightly  improved, 
will  excite  gratitude,  repress  discontent,  and  produce  a  reveren- 
tial acquiescence  in  the  arrangements  of  Divine  Providence. 
If  we  are  in  possession  of  benefits,  of  whatever  kind,  they  must 
all  be  traced  to  sovereign  kindness.  We  do  not  deserve  the 
least  of  them,  and  many  not  more  undeserving  than  we  are 
without  them.  Surely,  then,  we  should  be  grateful  for  them, 
and  should  express  our  gratit^^de  by  employing  them  for  the 
purposes  for  which  they  were  conferred.  If  we  are  destitute  of 
what  others  enjoy,  let  us  not  complain ;  we  have  no  claim  on 


340  DOCTRINAL.  [part  II. 

these  blessings,  and  let  us  not  envy  those  who  possess  them. 
God  has  given  them  what  He  has  withheld  from  us ;  and  He 
had  an  undoubted  right  both  to  give  and  to  withhold.  He 
never  can  inflict  on  us  sufferings  which  we  have  not  de- 
served. And  "  why  should  a  living  man  complain — a  man 
for  the  punishment  of  his  sins?"  Indeed,  when  most 
severely  afflicted,  we  are  punished  less  than  oui'  iniquities 
deserve. 

Amid  all  Divine  dispensations,  however  unaccountable  they 
may  be,  let  us  never  doubt  that  "  this  also  cometh  from  the 
Lord ;"  and  that  "  whatsoever  the  Lord  pleases,  that  does  He 
in  heaven,  and  in  the  earth,  in  the  seas,  and  all  deep  places." 
Though  His  way  be  in  the  sea  and  His  path  in  the  mighty 
waters,  so  that  we  are  not  able  to  trace  His  footsteps,  let  us 
still  hold  that  "justice  and  judgment  are  the  fomidation  of 
His  throne,  and  that  mercy  and  truth  go  before  His  face." 

Let  us  not  be  stumbled  at  the  prosperity  of  the  wicked. 
God  will,  in  His  own  time  and  way,  show  His  displeasure  at 
sin — and  His  time  and  way  wall  be  found  to  be  the  best  time 
and  way. 

Let  those  who  are  going  on  in  a  course  of  sin,  and  yet,  at 
the  same  time,  enjoying  a  large  measure  of  worldly  wealth 
and  honour,  think  on  Pharaoh  and  tremble.  Let  them  be 
assured  that  their  sin  will  find  them  out,  and,  if  not  repented 
of,  forgiven,  and  forsaken,  will  bring  its  wages  along  with  it, 
Death — everlasting  death.  Oh  that,  instead  of  making  their 
being  treated  severely  necessary  to  the  vindication  of  the 
Divine  character  and  the  stability  of  the  Divine  government, 
they  would  but  "  flee  for  refuge  and  lay  hold  of  the  hope  set 
before  us  in  the  Gospel."  The  God  who  delights  in  mercy 
will  then,  according  to  the  good  pleasure  of  His  goodness, 
bless  even  the  worst  of  them  with  all  heavenly  and  spiritual 
blessings  in  Christ  Jesus.  Let  none  of  us,  hardening  our 
hearts  in  obstinate  unbelief,  put  away  fi'om  ourselves  these 
blessings.  It  is  thus  only  we  can  come  short  of  them ;  so 
that,  if  we  perish  we  shall  have  ourselves  entirely  to  blame  : 
and  when  God  punishes  us,  however  much  we  may,  like  the 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  341 

Jews,  have  to  say  for  ourselves  now,  we  shall  have  nothing  to 
answer  Him  then. 

B.   Objection  stated  and  ansioered. 

To  the  conclusion  to  which  the  apostle  comes — from  the  facts 
which  he  brings  forward  as  illustrative  of  what  he  terms  "  the 
purpose  of  God  according  to  election,  not  of  works,  but  of 
Him  who  calleth" — "  He  hath  mercy  on  whom  He  wills  to 
have  mercy,  and  whom  He  wills  He  treats  hardly — severely" 
— does  not  have  mercy — he  represents  the  unbelieving  Jews 
as  demurring,  and  insinuating  that  the  conduct  of  God,  if 
such  as  the  apostle  had  described,  was  unreasonable  :  "  Thou 
wilt  say,  then,  unto  me,  why  doth  He  yet  find  fault,  for  wdio 
hath  resisted  His  will?"^  It  is  of  primary  importance  to  the 
understanding  of  the  whole  paragraph,  that  we  apprehend 
distinctly  the  meaning  and  force  of  this  objection — that  we  see 
clearly  what  is  the  precise  point  of  the  apostle's  doctrine  that 
is  objected  against,  and  what  are  the  grounds  on  which  the 
objection  proceeds.  It  is  the  more  necessary  that  we  con- 
sider these  points,  as,  from  inattention  to  them,  we  conceive, 
the  meaning  and  design  of  the  passage  have  been  generally 
misapprehended.  It  has  ordinarily  been  supposed  that  the 
objection  is  based  solely  on  the  concluding  statement  of  the 
18th  verse,  rendered  by  our  translators,  "  whom  He  wills 
He  hardeneth,"  and  that  its  force  may  be  thus  expressed : — 
'  If  God  hardens  wdiom  He  wills,  and  if  His  will  be  irresistible, 
is  it  not  very  unreasonable  in  Him  to  find  fault  with,  and 
punish  those,  who  are  the  unresisting  subjects  of  that  harden- 
ing influence  of  which  He  is  the  author.  If  this  be  the  true 
account  of  the  matter,  we  are  much  more  to  be  pitied  than 
blamed  ;  and  it  were  an  abuse  of  words  to  term  our  sufferings 
—  equitable  punishment.' 

Such  an  objection  has  often  been  brought  forward,  and  it  is 
not  particularly  difficult  to  answer  it.  But  that  this  is  not  the 
objection  here  stated,  seems  evident  from  two  considerations. 

1  Ver.  16. 


342  DOCTRINAL.  [PART  IT. 

First,  that,  as  T  have  showed,  there  is  no  reason  to  tliink  that 
the  idea  of  judicial  obdurati(jn,  on  which  the  objection  is 
grounded,  is  })rought  forward  at  all  by  the  apostle  liere ;  for 
the  true  meaning  of  the  word  rendered  "  harden,"  is  to  treat 
severely,  in  opposition  to  having  mercy  or  treating  kindly ; 
and.  Second,  That  if  we  were  to  understand  the  word  "harden" 
as  referring  to  judicial  obduration,  the  answer  given  by  the 
apostle  Avould  not  at  all  suit  this  view  of  the  case.  The  true 
answer  to  that  objection  is  to  be  found  in  the  fact,  that  in  what 
is  termed  the  judicial  blinding  of  the  mind  and  hardening  of  the 
heart,  there  is  no  direct,  positive  influence  put  forth  by  God  : 
there  is  merely  a  withholding  of  Avhat  lie  is  under  no  obliga- 
tion to  bestow,  and  an  allowing  the  depraved  being,  unchecked 
by  the  dispensations  of  God's  providence,  the  declarations  of 
God's  word,  and  the  workings  of  God's  Spirit,  to  follow  the 
guidance  of  his  own  wilfully  l^lindod  mind  and  rebellious  heart. 
There  is  no  inconsistency  between  tlms  hardening  men,  and 
finding  fault  with  them  and  punishing  them  for  being  hardened. 
The  objection  here,  unless  I  entirely  misconceive  the  mean- 
ing of  the  apostle,  is  not  taken  exclusively  against  the  state- 
ment made  in  the  close  of  the  18th  verse,  but  against  the 
apostle's  general  doctrine  of  "the  purpose  of  God  according 
to  election,  not  of  works,  but  of  Ilim  that  calleth," — the  sum 
of  which  is — "Whom  lie  wills  lie  has  mercy  on" — treats 
kindly,  giving  them  what  they  do  not  deserve,  and  "  whom 
Pie  wills,  He  treats  severely" — severely,  but  not  unjustly — not 
giving  them  what  they  do  not  deserve,  but  giving  them  what 
they  do  deserve.  And  this  seems  to  me  the  tbrce  of  the 
objection  :  '  Since  everything,  according  to  this  doctrine,  is 
dependent  on  God's  will,  which  is  irresistible,  and  since  this 
will  of  God,  according  to  which  Pie  can  do  everything,  is 
sovereign — since  He  can  have  mercy  on  whom  Pie  wills  to 
have  mercy,  and  can  refuse  mercy  and  inflict  jnuiishment  on 
whom  He  chooses  to  do  so — why  does  He  not  will  to  have  mercy 
on  all,  so  as  to  make  them  obedient,  and  thus  put  finding  of 
fault  out  of  the  case  altogether  ?  Why  does  He  not  have  mercy 
on  all  1    Why  does  He  blame  and  j)unish  any  ?    If  Pie  would 


ECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  343 

but  have  mercy  on  all,  it  is  plain  all  would  be  well :  there 
would  be  none  to  blame  or  to  punish.  Wliy  then  does  lie  find 
fault,  when  none  has  resisted,  none  can  resist  His  will?' 

This  is  the  objection  which  seems  naturally  to  rise  out  of 
the  af)OStle's  statement :  this  is  the  objection  which  best  suits 
the  character  of  an  unbelieving  Jew,  unwilling  to  admit  the 
awful  truth  respecting  the  approaching  punishment  of  his 
guilty  nation  ;  and  this  is,  I  apprehend,  the  objection  to  which 
the  succeeding  verses  furnish  a  complete  and  satisfactory 
answer.  The  objection  here  somewhat  resembles  that  of  the 
unbelieving  Jew  adverted  to  by  the  apostle  in  an  earlier  part 
of  his  epistle,'  "If  our  unrighteousness  commend,"  set  off  to 
advantage,  "  the  righteousnc-ss  of  God,  is  not  God  unrighteous, 
who  takes  vengeance?"  but  it  is  not  the  same.  The  apostle's 
answer  to  that  objectioii  is,  that  it  would  at  once  annihilate 
God's  moral  government:  God  could  not  punish  any  man  ;  for 
every  sin  of  eveiy  sinner  will  be  made  to  conduce  to  the  Divine 
glory;  so  that  the  j)rinciplc,  which  is  the  very  quintessence 
of  impiety  and  absurdity,  would  become  true,  and  the  course 
it  recommends  right — "  Let  us  do  evil,  that  good  may  come." 

Let  us  now  examine,  somewhat  more  closely,  the  apostle's 
answer  to  the  kindred  objecti(m  here  brought  before  us : 
"  Nay,  but,  O  man,  who  art  thou  that  repliest  against  God  ? 
Shall  the  thing  formed,  say  to  him  that  formed  it.  Why  hast 
thou  made  me  thus?  Hath  not  the  potter  power  over  the 
clay,  of  the  same  lump  to  make  one  vessel  to  honour,  and  an- 
other unto  dishonour  ?"^  The  objection  is  answered  in  two 
ways  :  first,  by  showing  the  absurdity  and  wickedness  of  man's 
denying  that  God  does  what  He  does,  or  says  what  He  says, 
or  finding  fault  with  what  He  does  or  says ;  and  then,  by 
showing  that  the  dispensations  objected  to  were  perfectly  con- 
sistent with  the  Divine  justice  and  benignity. 

The  first  of  these  answers  is  contained  in  the  verses  just 
cited ;  the  second  in  the  22d,  23d,  and  24th  verses,  the  last 
of  which  concludes  the  important  parenthetical  tliscussion  con- 

1  Chap.  iii.  5.  *  Vcr.  20,  21. 


344  DOCTRINAL.  [PART  IT. 

cerning  "  the  standing  of  the  purpose  of  God  according  to 
election." 

It  deserves  to  be  noticed,  that  the  apostle  does  not  deny  the 
principle  on  which  the  objection  goes.  He  does  not  say,  either 
—  God  does  not  find  fanlt — or,  man  may  resist  His  will.  He 
does  not  go  on  to  explain,  or  to  explain  away,  the  principle 
which  gave  occasion  to  the  objection  ;  he  does  not  say,  '  You 
have  misapprehended  my  meaning,  when  I  said,  "  Whom  He 
wills  He  treats  kindly ;  whom  He  wills  He  treats  severely." ' 
But  he  says,  first, '  This  is  an  objection  you  have  no  right  to  put;' 
and  then,  '  This  is  an  objection  you  have  no  reason  to  put.' 

First,  '  This  is  an  objection  you  have  no  right  to  put.  You 
say.  Why  does  God  find  fault  ?  I  say.  How  darest  thou  to 
find  fault?  for  the  objection  is  "a  replying  against  God."' 
The  objection  was  an  utterly  inadmissible  one,  being  neither 
more  nor  less  than  a  contradiction  of,  or  a  finding  fault  with, 
the  obvious  dispensations  and  declarations  of  God.  To  "  reply 
against  God,"  is  to  argue  against  what  God  has  done  in  His 
providence  or  said  in  His  word.  It  is  a  fact,  an  undeniable 
fact,  that  God  treats  some  kindly,  and  some  severely — that 
He  bestows  favours  on  some,  and  withholds  them  fi'om  others ; 
and,  for  His  doing  so,  as  well  as  for  the  time  and  manner  in 
which  He  inflicts  merited  punishment,  it  is  impossible  for  us 
to  assign  any  reason,  but  that  so  God  wills ;  "  Even  so.  Father, 
for  so  it  seemeth  good  in  Thy  sight."  ^  And  as  this  is  the 
Divine  conduct,  so  the  Divine  declarations  with  regard  to  this 
subject  are  most  explicit.  "  He  worketh  all  things  according 
to  the  counsel  of  His  own  will."^  "  He  doth  according  to  His 
will  in  the  army  of  heaven,  and  among  the  inhabitants  of 
the  earth  :  none  can  stay  His  hand,  or  say  to  Him,  What 
doest  Thou  ? "  ^  To  argue,  then,  on  any  principle  which 
supposes  that  God  does  not  act  in  the  manner  in  which  we 
see  He  does  act — that  God  does  not  say  what  we  see  He  does 
say,  is  to  "  reply  against  God."  If  these  things  are  so,  God 
is  unwise,  or  unkind,  or  unjust.     He  had  only  to  will  that 

1  Matt.  xi.  26.  2  gph,  i.  n.  a  Dan.  iv.  35, 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  345 

matters  should  have  been  otherwise,  and  all  would  have  been 
well.  Your  doctrine  cannot,  then,  be  true.  '  Take  heed,' 
says  the  apostle,  '  what  you  are  about ;  for  whatever  conse- 
quences you  may  draw^  from  the  works  and  the  words  of  God, 
these  are  the  works  and  the  words  of  God.  He  is  blind  who 
does  not  see  that  God  acts  in  this  w'ay — stupid  who  does  not 
perceive  that  God  speaks  in  this  way.  Can  anything  be 
clearer  than  the  facts  I  have  stated,  and  the  texts  I  have 
quoted  1  God  does  act  in  this  way ;  God  has  made  such 
declarations ;  and,  in  attempting  to  reason  in  opposition  to 
these  facts  and  assertions,  you  are  not  only  arguing  against 
me,  you  are  contradicting  Him.  You  are  either  saying,  '  God 
has  not  done  wdiat  He  has  certainly  done — God  has  not  said 
what  He  has  undoubtedly  said;'  or,  wdiat,  if  possible,  is  still 
w^orse — '  God  has  done  what  He  ought  not  to  have  done — God 
has  said  what  He  ought  not  to  have  said.' 

But  the  apostle  not  merely  states,  what  is  so  obviously  true, 
that  such  an  objection  is  "  a  replying  against  God,"  but  he 
strongly  intimates  the  absurdity  and  presumption  of  a  creature 
like  man  in  bringing  it  forward  :  "  ^'VTio  art  thou  that  repliest 
against  God  1 "  There  is  no  presumption  in  examining  whether 
the  account  given  of  a  particular  Divine  dispensation,  be  a  just 
representation  of  what  God  has  actually  done — no  presump- 
tion in  examining  into  the  meaning  and  evidence  of  w^hat 
professes  to  be  a  Divine  revelation.  But,  when  it  is  quite 
plain  that  the  Divine  Being  acts  in  a  particular  way — when 
it  is  quite  plain  that  a  well-accredited  revelation  gives  a  dis- 
tinct deliverance  on  a  particular  subject,  to  object  to — to 
reason  against,  either  the  one  or  the  other  is  in  the  highest 
degree  presumptuous  and  impious.  Is  it  fit  that  man,  whose 
intellect  is  so  feeble,  and  whose  knowdedge  is  so  limited,  should 
sit  in  judgment  on  the  undoubted  doings,  the  well-accredited 
sayings,  of  the  all-wise — the  only  wise  God  ?  Particular  dis- 
pensations of  His  providence — particular  declarations  of  His 
word,  may  appear  to  us  very  strange  and  unaccountable,  and 
we  may  find  it  difficult  or  impossible  for  us  entirely  to  reconcile 
them  with  what  we  know  to  be  the  perfections  of  His  character, 


346  DOCTRINAL.  [PART  II. 

the  principles  of  His  government,  and  the  other  declarations 
of  His  word  ;  but  we  are  not,  on  these  grounds,  to  "  find 
fault"  with  them.  We  are  not,  in  the  face  of  evidence,  to  say- 
God  does  not — He  cannot,  act  so  ;  He  does  not — He  cannot, 
say  so.  We  are  to  hold  fast  both  portions  of  the  truth,  for 
which  we  have  equally  satisfactory  evidence,  and  rest  assured 
that  the  difficulty  of  reconciling  them  arises,  not  from  any 
real  inconsistency  between  equally  clearly  proved  truths,  but 
from  the  weakness  of  our  faculties  and  the  imperfection  of 
our  information.  God's  working  all  things  according  to  the 
counsel  of  His  own  will,  and  yet  blaming  and  punishing  the 
violator  of  His  law,  to  whom,  if  He  had  willed.  He  could  have 
given  repentance  to  the  acknowledging  of  the  truth — and 
whose  veiy  violations  of  the  Divine  law  are  the  means  of 
accomplishing  the  Divine  counsels — are  perfectly  reconcilable, 
thovigh  we  may  not  be  able  to  reconcile  them.  They  are  both 
certain  truths,  resting  on  equally  satisfactory  evidence ;  and 
nothing  can  be  more  absurd  than  to  deny  either  of  them, 
because  I  am  not  able  to  explain  everything  with  regard  to 
both.  The  articles  of  that  man's  creed  must  be  very  few,  who 
believes  nothing  without  being  able  to  explain  all  the  diffi- 
culties which  are  connected  with  it. 

The  absurdity  of  thus  "  replying  against  God,"  is  not  only 
strongly  asserted  by  the  question,  "  Who  art  thou  that  repliest 
against  God  '^ "  it  is  strikingly  illustrated.  It  is  so  by  the  use 
of  the  appellation,  "  O  man  !"  It  were  presumption  in  the 
highest  angel  thus  to  "  reply  against  God ; "  but  for  man — 
the  lowest  in  the  class  of  intelligent  beings — to  sit  in  judg- 
ment on,  ay,  and  to  condemn  God,  what  language  can  de- 
scribe the  monstrous  incongruity!  "  Shall  mortal  man  be 
more  just  than  God  ?  Shall  man  be  more  pure  than  his 
Maker  ? "  It  is  still  more  strongly  expressed  in  the  question 
that  follows  :  "  Shall  the  tiling  formed  say  to  him  that  formed 
it,  Why  hast  thou  made  me  thus  ?" 

In  these  words,  the  apostle  has  a  reference  to  one  or  other 
of  these  passages  in  the  prophecy  of  Isaiah — either  chap,  xxix 
16,  "  Shall  the  work  say  of  him  that  made  it,  He  made  me 


SECT.  11.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  347 

not  ?  or  shall  the  thing  framed  say  of  him  that  framed  it,  He 
had  no  understanding  ?  "  or  chap.  xlv.  9,  "  Shall  the  clay  say 
to  him  that  fashioneth  it,  What  makest  thou  ?  or  thy  work, 
He  hath  no  hands  *? "  The  meaning  of  these  words  plainly 
is — that  the  Divine  Being  has  a  power  and  authority  o^■er  His 
creatures,  far  superior  to  that  which  any  human  artist  can 
have  over  his  works  ;  and  that,  could  we  suppose  an  artist's 
work  to  find  fault  with  its  framer,  we  would  be  furnished  with 
a  just,  but  still  very  inadequate,  representation  of  the  absurdity 
and  presumption  of  man  in  finding  fault  with  any  of  the 
doings  of  the  Most  High.  It  is  as  if  the  apostle  had  said — 
'  It  is  indubitably  true  that  God  does  all  things — confers  or 
withholds  benefits  according  to  the  counsel  of  His  ovn\  will. 
It  is  true  that  that  will  is  uncontrollable.  Man  may — man 
does,  attempt  to  resist  it ;  but  his  attempts  to  resist  only  be- 
come the  means  of  accomplishing  it.  It  is  true  that  He 
blames  and  punishes  those  who  violate  His  law.  And  wilt 
thou,  because  thou  canst  not  reconcile  these  facts,  pronounce 
them  irreconcilable  ?  Wilt  thou  pronounce  that,  if  both  be 
true,  God  is  unreasonable  and  unjust  ?  Remember  what  thou 
art — how  utterly  unfit  for  judging  of  the  doings  of  the  infin- 
itely wise  and  powerful  Ruler  of  the  miiverse  !  His  adminis- 
tration, like  His  nature,  is  "  higher  than  heaven,  what  canst 
thou  do  ?  deeper  than  hell,  what  canst  thou  know  ?  the  mea- 
sure thereof  is  longer  than  the  earth,  and  broader  than  the 
sea."  If  I  am  sm^e  that  God  has  done  it,  I  may  be  sure  that 
it  is  right,  though  hoic  it  is  so,  I  may  not  comprehend.  If  I 
am  sure  that  He  has  said  it,  I  may  be  sure  that  it  is  true, 
though  I  cannot  reconcile  it  with  some  other  things  which  I 
know  that  He  has  said,  and  therefore  know  to  be  true.  I  may, 
without  presumption,  pronounce  unjust  what  I  have  no  evi- 
dence that  He  has  done,  though  men,  no  wiser  than  myself, 
say  that  He  has  done  it.  I  may  doubt  or  deny  what  I  have 
no  evidence  that  He  has  said,  though  they  strongly  assert, 
without  proving,  that  He  has  said  it.  In  acting  thus,  I  am 
but  rightly  exercising  the  faculty  of  discerning  truth  which 
He  has  given  me ;  but  if  I  contradict  what  He,  in  His  pro- 


348  DOCTRINAL.  [PART  II. 

vidence  and  word,  shows  to  be  His  work — if  I  say  that  He 
has  not  done  it,  or  if  I  find  fault  with  it,  and  say  that  He 
ought  not  to  have  done  it — no  words  can  express  the  height 
of  my  folly,  and  the  depth  of  my  impiety.  "  Wo  to  the  man 
that  striveth  with  his  Maker :  let  the  potsherd  strive  with  the 
potsherds  of  the  earth."  ^ 

This  was  well  fitted  to  silence  the  objector ;  but  it  was  the 
apostle's  purpose,  not  only  to  silence,  but  to  convince  him — 
to  show  not  merely  that  he  was  presumptuous  and  impious, 
in  censuring  what,  beyond  all  doubt,  was  done  and  said  by 
God,  but  that  the  doings  and  sayings  of  God,  which  he  dared 
to  censure,  were  all  in  perfect  consistency  with  the  Divine 
truth,  righteousness,  and  benignity.  In  the  Divine  dispensa- 
tions of  the  rejection  and  punishment  of  the  Jews,  in  connec- 
tion with  the  calling  of  the  Gentiles,  he  shows  that,  while  the 
Divine  sovereignty  was  displayed,  it  was  displayed  in  a  man- 
ner not  merely  consistent  with,  but  gloriously  illustrative  of, 
"  the  depth  of  the  riches"  of  His  long-suffering  patience  and 
redeeming  grace :  "  Hath  not  the  potter  power  over  the  clay, 
of  the  same  lump  to  make  one  vessel  unto  honour,  and  another 
unto  dishonour  ?  Wliat  if  God,  willing  to  show  His  wrath,  and 
to  make  His  power  known,  endured  with  much  long-sufifering 
the  vessels  of  wrath  fitted  to  destruction ;  and  that  He  might 
make  known  the  riches  of  His  glory  on  the  vessels  of  mercy, 
which  He  had  afore  prepared  unto  glory,  even  us,  whom  He 
hath  called,  not  of  the  Jews  only,  but  also  of  the  Gentiles  ?"^ 

In  the  21st  verse,  there  can  be  no  doubt  that  there  is  a  refer- 
ence to  a  passage  in  tlie  book  of  the  Prophet  Jeremiah,^  the 
reading  of  which  Avill  assist  us  in  discovering  the  meaning 
and  object  of  the  apostle's  words.  "  The  word  which  came  to 
Jeremiali  from  the  Lord,  saying.  Arise,  and  go  down  to  the 
potter's  house,  and  there  I  will  cause  thee  to  hear  My  words. 
Then  I  went  down  to  the  potter's  house,  and  behold,  he 
wrought  a  work  on  the  wheels.  And  the  vessel  that  he  made 
of  clay  was  marred  in  the  hand  of  the  potter :  so  he  made  it 

'  Isa.  xlv.  9.  '  Ver.  21-24.  3  Chap,  xviii.  1-6. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  349 

again  another  vessel,  as  seemed  good  to  the  potter  to  make  it. 
Then  the  word  of  the  Lord  came  to  me,  saying,  O  house  of 
Israel,  cannot  I  do  with  you  as  this  potter  ?  saith  the  Lord. 
Behold,  as  the  clay  is  in  the  potter's  hand,  so  are  ye  in  JSline 
hand,  O  house  of  Israel." 

The  primary  object  of  the  parable  seems  to  be,  to  assert 
Jehovah's  right  and  power  to  do  what  He  was  about  to  do — 
to  dissolve  the  existing  constitution  of  the  Israelitish  people, 
and  to  fashion  it  after  another  foi'm — that  which  it  assumed 
after  the  captivity.  Even  in  this  restricted  view  of  the  sub- 
ject, it  has  a  direct  and  important  bearing  on  the  apostle's 
object ;  and  naturally  suggests  the  thought,  '  Has  not  Jeho- 
vah the  power  and  right  to  dissolve  the  present  constitution 
of  Israel,  as  the  visible  representation  of  His  peculiar  people, 
and  form  another  constitution,  in  which  none  but  believers 
shall  be  reckoned  His  people — and  equally  all  believers, 
whether  Jews  or  Gentiles  1 '  But  the  apostle  seems  plainly  to 
have  had  another  and  more  extensive  object. 

As  to  the  meaning  of  the  words  there  is  nothing  difficult. 
"  A  vessel  unto  honour,"  is  a  vessel  destined  to  an  honourable, 
important  use  ;  "  a  vessel  unto  dishonour,"  is  a  vessel  designed 
for  meaner  and  less  important  purposes.  And  the  force  of  the 
interrogation  is — '  Has  not  the  potter  both  right  and  power 
to  use  the  clay,  which  is  his  own  property,  according  to  his 
own  pleasure  ?  Has  he  not  both  right  and  power,  out  of  the 
same  mass  of  clay,  to  form  vessels  for  the  most  opposite  uses  ?' 

In  the  application  of  the  words,  however,  there  is  some  diffi- 
culty. There  is  plainly  an  assertion,  and  an  illustration,  by 
means  of  a  figurative  interrogation,  of  a  power  and  right  which 
God  has,  in  reference  to  all  mankind — in  some  way  analogous 
to  the  power  and  right  of  the  proprietor-potter  over  the  mass 
of  clay  that  belongs  to  him.  In  this  general  view  all  interpre- 
ters are  agreed.  But,  with  regard  to  the  nature  and  object 
of  the  exercise  of  that  power,  there  is  a  great  diversity  of 
opinion.  One  class  will  have  it  that  the  question  is  equivalent 
to — ^  Hath  not  God  power  and  right  to  determine  the  fates  of 
nations,  and  to  decree  that,  out  of  the  general  mass  of  man- 


350  DOCTRINAL.  [PART  II. 

kind,  one  portion  shall  be  a  great  and  prosperous  nation,  and 
another  a  nation  of  slaves,  the  vilest  of  all  people  ? '  Others 
consider  it  as  equivalent  to — '  Has  not  God  the  power  and 
right,  out  of  the  aggregate  body  of  human  beings  who  are  to 
exist  in  all  ages,  to  fix  the  everlasting  destinies  of  individuals 
— to  appoint  some  to  everlasting  happiness,  and  others  to 
everlasting  misery?'  We  apprehend  that  an  affirmative 
answer  to  both  these  questions  is  the  true  one  ;  and  the  words, 
taken  merely  by  themselves,  might  convey  either  of  these 
ideas,  or  a  more  general  idea  embracing  both. 

Nothing,  however,  can,  I  think,  be  more  evident  than  that 
the  apostle  is  speaking  directly,  not  of  Divine  determinations 
respecting  either  nations  or  individuals,  but  of  Divine  dispen- 
sations— not  of  what  God  decrees,  but  of  what  He  does.  This 
is  an  important  distinction ;  for,  though  the  things  decreed 
and  done  are  the  same  things,  the  decreeing  of  them  and  the 
doing  of  them  are  two  very  different  things. 

The  apostle's  statement  is — '  Whom  God  wills.  He  treats 
kindly;  whom  He  wills,  He  treats  severely  ;'  and  in  opposi- 
tion to  the  objection  to  this  doctrine — that,  supposing  it  to  be 
true,  it  would  be  unreasonable  in  God  to  find  fault,  and  unjust 
to  punish  any — the  apostle  has  shown  that  such  an  objection  is 
inadmissible ;  for  it  contradicts  what  God,  both  in  deed  and 
in  word,  has  most  cleai'ly  declared.  It  goes  on  the  supposi- 
tion that  God  has  not  done  as  the  apostle  says  He  has  done ; 
for,  if  He  had  done  so.  He  would  have  done  something  un- 
reasonable and  unjust.  '  Now,'  says  the  apostle,  '  there  is 
— there  can  be,  no  doubt  that  He  has  done  so,  and  said  that 
He  has  done  so.  Will  you  contradict  Him,  or  find  fault  with 
Him  ?  Such  "  replying  against  God"  ill  becomes  the  highest 
of  creatui'es — especially  ill  becomes  man.'  In  the  verse  before 
us,  and  in  those  which  follow,  he  appeals,  as  it  were,  to  the 
common  sense  of  the  objector,  if  it  was  not  reasonable  and 
proper  that  God  should  possess  and  exercise  such  a  right  and 
authority  ;  and  if,  in  the  case  refeiTed  to,  He  had  not  exercised 
tliat  right  in  perfect  consistency  both  with  justice  and  benignity. 

In  this  figiu'e,  the  formation  of  vessels,  to  serve  various 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  351 

purposes,  does  not  represent  the  original  formation  of  man- 
kind, either  in  a  physical  or  moral  point  of  view ;  but  the 
treatment  of  men,  viewed  as  different  pieces  of  the  same  mass, 
in  different  ways  ;  in  other  words,  the  treating  of  some  of 
them  kindly — more  kindly  than  they  deserved,  and  the  treating 
others  severely,  though  not  more  severely  than  they  deserved. 
The  mass,  or  lump,  is  not,  as  many  have  understood  it,  the 
whole  mass  of  mankind,  viewed  by  the  Divinity  as  to  be 
brought  into  being  ;  but  the  whole  of  mankind  as  they  exist, 
the  subjects  of  the  Divine  moral  government,  and  both  as 
creatures  and  sinners,  all  standing  in  the  same  relation  to 
Him — something  that  is  His,  and  of  which  He  may  make 
what  use  He  pleases.  All  men  are  God's  creatures,  and  so 
entirely  His  property.  All  men  are  sinners,  and  justly  ex- 
posed to  the  Divine  displeasure.  The  apostle  has  shown  that, 
in  this  last  sense,  all  are  one  mass  :  "  All  have  sinned,  and  lost 
the  Divine  approbation.  There  is  none  righteous,  no,  not  one. 
The  whole  world,  both  Jews  and  Gentiles,  are  brought  in 
guilty  before  God."  Now,  hath  not  God,  not  merely  the 
power,  but  the  right  to  deal  with  this  mass  as  He  pleases  ? 
Has  He  not  the  right  to  deal  kindly,  or  deal  severely,  with  all 
or  any  number  of  this  guilty,  condemned  race  ?  If  He  deals 
kindly  with  some,  is  it  not  sovemgn  kindness  ?  if  He  deals 
severely  with  others,  is  it  not  righteous  judgment  ?  And  has 
not  He  who,  as  Creator  and  moral  Governor,  has  the  fates  of 
the  guilty  race  entirely  at  His  disposal,  the  right,  in  His  treat- 
ment of  them,  to  display  that  sovereign  power  and  authority 
which  He  possesses  ?  Is  He  to  be  shut  up  to  save  all  or  to 
punish  all  ?  If  justice  is  to  be  the  only  principle  consulted, 
all  must  be  punished.  Is  it  for  man  to  complain  that  this  has 
not  been  the  course  followed?  and  if  none  is  punished  but 
those  who  deserve  to  be  punished,  or  none  punished  more 
severely  than  he  deserv^es  who  can  find  fault  ? 

This,  according  to  the  apostle,  is  the  exact  state  of  the  case 
in  reference  to  the  subject  under  consideration  :  "  Wliat  if 
God,  willing  to  show  His  wrath,  and  to  make  His  power 
known,  endm'ed  with  much  lons-sufferins  the  vessels  of  wrath 


352  DOCTRINAL.  [PART  II. 

fitted  to  destruction  ;  and  that  He  might  make  known  the 
riches  of  His  glory  on  the  vessels  of  mercy,  which  He  had 
afore  prepared  unto  glory,  even  us,  whom  He  hath  called,  not 
of  the  Jews  only,  but  also  of  the  Gentiles?"'  It  is  quite 
obvious,  to  every  attentive  reader,  that  the  sentence  is  un- 
finished. Something  must  be  supplied  to  bring  out  the  mean- 
ing distinctly.  Different  interpreters  have  suggested  different 
supplements,  but  they  all  come  to  materially  the  same  thing. 
The  follo\Aang  appears  to  me  the  simplest  way  of  expressing 
what  all  admit  to  be  the  sense  of  the  apostle :  "  What  if  God, 
willing  to  show  His  wrath,  and  to  make  His  power  known, 
endured  with  much  long-suffering  the  vessels  of  wrath  fitted  for 
destruction,  but  at  last  punished  them  as  they  deserved,  when 
and  how  He  chose — what  room  is  there  to  find  fault  ?  And 
what  if  God,  willing  to  make  known  the  riches  of  His  glory 
on  the  vessels  of  mercy  which  He  had  afore  prepared  for  glory, 
has  bestowed  on  them  heavenly  and  spiritual  blessings  in 
Christ  Jesus — treating  them  with  undeserved  kindness,  even 
us,  who  are  called,  not  of  the  Jews  only,  but  also  of  the  Gen- 
tiles— what  room  is  there  to  find  fault  ?  Is  not  His  work 
most  honourable,  most  glorious,  and  pure,  and  does  not  His 
unspotted  righteousness  endure  for  ever  ? "  This  brings  the 
matter  home,  both  as  to  the  punishment  of  the  unbelieving 
Jews,  and  the  salvation  of  the  believing  Jews  and  Gentiles. 

There  is  little  in  the  language  that  requires  explication. 
They  who  are  dealt  severely  with  are  termed  "  vessels  of 
wrath" — with  an  obvious  allusion  to  the  figui'ative  language  of 
the  former  verse  :  the  expression  is  equivalent  to,  '  subjects  of 
punishment' — persons  deserving  to  be  punished,  and  doomed 
to  punishment.  "  Vessels  of  mercy,"  in  the  same  way,  is 
equivalent  to,  '  subjects  of  mercy' — persons  to  be  pardoned 
and  saved. 

The  "  vessels  of  mercy"  are  said  to  have  been  "  prepared 
afore  of  God  to  glory" — by  the  sovereign,  efficacious  grace 
of  God,  destined   to,  and  fitted   for,  everlasting   happiness. 

'  Ver.  22-24. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  353 

The  marked  difference,  however,  between  the  language  used  in 
reference  to  those  whom  God  treats  kindly,  and  those  whom 
He  treats  severely,  deserves  notice.  With  regard  to  the  fitting 
of  the  vessels  of  wrath  for  destruction,  there  is  not  a  word  of 
Divine  agency :  they  are  fitted — how,  and  by  whom,  it  is  not 
said.  More  than  one  have  had  a  hand  in  it — their  own  has 
been  the  most  effective  one  ;  but  God  did  not  fit  them  for  the 
destruction  to  which  He  doomed  them  as  fitted  for  it ;  and 
not  only  doomed  them  to  it,  but  executes  it  on  them.  In  the 
other  case,  it  is  all  Divine  agency  together.  He  displays  the 
riches  of  the  glory  of  His  grace,  both  in  destining  them  to 
it,  fitting  them  for  it,  and  bestowing  it  on  them. 

Let  us  see,  then,  the  force  of  the  statement,  with  regard  to 
the  unbelieving  and  impenitent  Jews.  This  is  the  statement 
of  the  truth  with  regard  to  them  :  '  God  dealt  with  them  as 
He  did  with  Pharaoh,  whom  they  resembled  in  their  obstinacy. 
He  bore  with  them  long ;  He  spared  them,  when  He  might 
have  destroyed  them.  He  offered  them  mercy :  they  con- 
temptuously rejected  it,  and  persevered  in  unbelief  and  dis- 
obedience. To  use  the  apostle's  language,  they  "  killed  their 
own  prophets  and  the  Lord  Jesus,  and  they  persecuted  the 
apostles  ;  they  pleased  not  God,  and  were  contrary  to  all  men. 
They  forbade  the  apostles  to  speak  to  the  Gentiles,  that  they 
might  be  saved ;  and  thus  continued  "  to  fill  up  the  measure  of 
their  iniquity,  till  wrath  came  upon  them  to  the  uttermost,"  in 
a  way  well  fitted  "  to  show  God's  wrath,  and  make  His  power 
known."  ^  When  they  had  fitted  themselves  for  destruction, 
they  were  destroyed.'  Now,  what  room  is  there  for  finding 
fault  with  God  here?  Is  He  to  be  blamed  for  forbearing 
with  them  so  long  ;  or  is  He  to  be  blamed  for  punishing  them, 
and  punishing  when  and  how  best  served  the  great  purposes 
of  His  holy  and  benignant  government  ?  This  is  the  one 
side  of  the  dispensation,  and  the  other  is  equally  unimpeach- 
able. God  bestows  the  blessings  of  the  Christian  salvation 
on  a  portion  of  men  called  out  from  the  great  body  of  Jews 

1  1  Thess,  ii.  15,  16. 


354  DOCTRINAL.  [PART  II. 

and  Gentiles,  and  fitted  by  Him,  in  the  exercise  of  His  grace, 
for  their  enjoyment,  by  being  made  in  faith  thankfully  to 
accept  of  them.  This  is  the  only  preparation  for  the  first 
reception  of  the  blessings  of  salvation.  In  this  we  have  a 
glorious  display  of  the  riches  of  His  liberality,  and  the  ten- 
derness of  His  compassion  ;  but  in  all  this  there  is  not  a 
shadow  of  injustice — not  the  slightest  ground  for  quarrelling 
with  God.  In  following  out  His  purpose  "  according  to  elec- 
tion, not  of  works,  but  of  Him  who  calleth,"  by  treating  whom 
He  wills  kindly,  and  treating  whom  He  wills  severely,  He 
does  nothing  that  any  being  can  reasonably  find  fault  A^nth ; 
while  this  view  of  the  matter  makes  it  plain  that,  in  withhold- 
ing saving  blessings  fi'om  certain  of  the  Jews,  He  does  them 
no  wrong ;  and,  in  inflicting  on  them  severe  judgments.  He 
only  at  last  inflicts  punishment  which  had  long  been  incurred, 
biit  which  patience  and  forbearance  had  prevented  from  being 
sooner  executed.  Such  is  the  parenthetical  argument  em- 
bosomed in  the  main  argument  of  this  ninth  chapter. 

The  whole  argument  of  the  chapter,  down  to  the  30th 
verse,  where  a  new  division  commences,  may  be  thus  summed 
up  :  The  rejection  of  the  unl)elieving  Jews,  the  admission  of 
the  believing  Gentiles,  and  the  signal  punishment  of  the  Jews 
for  their  unbelief,  which  had  all  been  results  of  the  manifes- 
tation of  the  Divine  method  of  justification,  however  unlooked 
for  and  disagreeable  to  the  Jews,  were  in  no  way  inconsistent 
with  the  character,  word,  or  administration  of  God.  In  re- 
jecting the  majority  of  the  Jews,  there  was  no  breach  of 
promise,  for  those  rejected  were  persons  to  whom  no  promise 
had  been  made  ;  there  w^as  no  violation  of  equity,  for  the 
benefits  bestowed  were  such  as  none  had  any  claim  to,  and, 
if  bestowed  at  all,  must  be  bestowed  as  the  gifts  of  sovereign 
mercy  ;  and,  in  inflicting  severe  judgments  on  the  unbelieving 
Jews,  there  was  merely  the  execution  of  a  righteous  sentence 
long  incurred,  and  whicli  forbearance,  on  the  part  of  God, 
had  prevented  from  being  sooner  executed. 

The  course  of  our  illustrations,  place  in  a  strong  point  of 
view  the  criminality,  and  danger,  of  presumptuous  specula- 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  355 

tions  on  the  Divine  piu'poses  and  dispensations.  It  is  un- 
wise, as  Luther  says,  for  the  novice  to  meddle  with  them. 
"Take  heed  that  thou  ch'ink  not  wine,  when  thou  art  but 
a  sucking  babe."  Nothing  has  a  greater  tendency  to  con- 
found the  understanding,  to  debauch  the  conscience,  and 
to  harden  the  heart.  Let  no  man  think  or  talk  of  these 
subjects  lightly ;  they  concern  the  character  of  God,  and  the 
eternal  interests  of  mankind.  Let  us  keep  close  to  revela- 
tion. "  Hidden  things  belong  to  God  ;  things  that  are  re- 
vealed, to  us  and  to  our  children."  Let  us  rejoice  that  the 
great  doctrines  of  the  Divine  equity  and  benignity  are  written 
on  both  His  works  and  His  word  in  characters  of  light,  and 
let  us  not  allow  metaphysical  disquisitions  to  cast  a  cloud  on 
them.  "  Touching  the  Almighty,  We  cannot  find  Him  out ; 
but  He  is  excellent  in  power,  and  in  judgment,  and  in  plenty 
of  justice:  He  will  not  afflict  withovit  cause,  orbeyond  measure." 
"  God  is  a  rock  :  His  work  is  perfect ;  all  His  ways  are  judg- 
ment :  a  God  of  truth,  and  without  iniquity ;  just  and  right 
is  He."  Let  us  never  lose  sight  of  the  great,  plain,  consola- 
tory truths ;  and  when  we  meet  with  dispensations  of  Plis 
providence,  or  declarations  in  His  word,  which  seem  to  con- 
tradict them,  let  us  explain  what  is  obscure  by  what  is  clear — 
not  cast  darkness  on  what  is  clear  by  what  is  obscm-e.  Let 
us,  above  all,  beware  of  "  replying  against  God."  Humbling 
ourselves  before  Him,  let  us  thankfully  and  hopefully  antici- 
pate the  period  when  the  shadows,  which  cover  so  many  of 
His  works,  and  some,  too,  of  His  words,  shall  be  completely 
dispelled,  and  when  in  His  light  we  shall  see  light  clearly. 
Then,  what  now  troubles  us  will  delight  us  ;  and  it  will  be 
seen  that,  in  working  all  things  according  to  the  counsel  of 
His  own  will,  God  has  done  all  things  well. 

Let  us  learn  the  great  lesson  of  humility.  Let  us  look  for 
every  blessing  we  need,  entirely  on  the  ground  of  sovereign 
mercy. 

Let  all  who  have  obtained  mercy  be  very  grateful;  the 
blessing  is  invaluable,  and  all  have  not  received  it.  Let  them 
be  very  humble ;  they  did  not  deserve  it.     Let  them  be  very 


356  DOCTEINAL.  [PART   II. 

submissive  and  obedient ;  for  this  is  the  end  for  which  God 
has  shown  them  mercy. 

Let  those  who  continue  obstinate  be  warned  by  the  case  of 
the  Jews,  lest  they  too  "  fall  after  the  same  example  of  unbe- 
lief." Let  them  recollect  that  if,  in  the  face  of  a  freely-offered, 
full  salvation,  they,  by  rejecting  it,  come  short  of  it,  their  ruin 
is  completely  of  themselves  ;  and  that,  if  they  will  not  consent 
that  God  should  be  glorified  in  their  salvation,  provision  is 
made  that,  without  their  consent,  He  shall  be  glorified  in 
their  perdition. 


(2.)  Particular  Statement  of  the  Relations,  Present  and  Future, 
of  Mankind,  as  divided  into  Israel  and  the  Gentiles,  to  the 
Manifested  Divine  Method  of  Justification. 

Having  thus  effectually  removed  this  stumbling-block  out 
of  the  way,  the  apostle  now,  at  the  30th  verse  of  the  ninth 
chapter,  proceeds  to  show  how  Israel  and  how  the  Gentiles 
stand  in  reference  to  "  the  righteousness  of  God,  now  revealed" 
— the  manifested  Divine  method  of  justification.  The  sum  of 
his  statement  is  this :  '  The  gi'eat  body  of  the  Jews  have  ex- 
cluded themselves,  by  their  unbelief,  from  the  benefits  of  this 
Divine  method,  which  they  might  have  enjoyed  by  believing. 
A  portion  of  the  Jews,  having  believed,  have  obtained  justifi- 
cation, and  all  its  attendant  and  consequent  blessings.  Many 
Gentiles,  by  believing,  have  become  fellow  partakers  with 
them  of  these  benefits.  And  there  is  a  period  approacliing, 
when  the  great  body,  both  of  Gentiles  and  Jews,  shall,  through 
the  faith  of  the  truth,  become  heirs  of  the  blessings  procured 
and  bestowed  by  Messiah. — "  The  fulness  of  the  Gentiles  shall 
be  brought  in,  and  all  Israel  shall  be  saved,  to  the  eternal 
glory  of  the  wisdom  and  grace  of  Him,  of  whom,  and  through 
whom,  and  to  whom,  are  all  things."  ' 


SECT.  Hi]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  357 


(a)  Pt'esent  Relations — Gentiles  believing  obtain  Justification^^ 
Israel,  seeking  Justification  not  by  believing,  but  "  as  it  ivere 
by  the  works  of  the  law"  do  not,  and  cannot  obtain  it. 

Let  us  proceed  now  to  consider  the  manner  in  which  the 
apostle  brings  these  important  statements  before  the  mind. 
"  What  shall  we  say  then  ?  That  the  Gentiles,  which  fol- 
lowed not  after  righteousness,  have  attained  to  righteousness, 
even  the  righteousness  which  is  of  faith :  but  Israel,  which 
followed  after  the  law  of  righteousness,  hath  not  attained  to 
the  law  of  righteousness."  ^  Some  interpreters  have  considered 
the  interrogation  here  as  the  close  of  the  elliptical  sentence 
contained  in  the  22d  and  23d  verses,  considering  all  that  inter- 
venes as  parenthetical.  To  this  interpretation  there  are  many 
objections.  It  is  enough  to  say,  that  in  this  case  the  second 
clause  of  the  sentence  would  have  no  connection  with  the  first. 
The  words,  therefore,  "  What  shall  we  say  then  1 "  are  to  be 
considered  as  just  one  of  the  apostle's  usual  formulae  of  transi- 
tion, and  as  equivalent  to,  'What  is  the  real  state  of  the 
matter?  How  is  it  that  Gentiles  obtain,  while  Israelites  are 
excluded  from,  the  Messianic  blessings  ? '  And  what  follows  is 
the  answer  to  this  question :  "  That  the  Gentiles,  which  fol- 
lowed not  after  righteousness,  have  attained  to  righteousness," 
etc.  The  language  is  elliptical,  but  the  ellipsis  is  easily 
supplied,  '  This  is  what  we  will  say :  this  is  the  true  account 
of  the  matter,  both  in  reference  to  the  Gentile  who  is  received 
into,  and  the  Jew  who  is  excluded  from,  the  enjoyment  of  the 
Messianic  blessings.' 

With  regard  to  the  first,  "The  Gentiles,  which  followed 
not  after  righteousness,  have  attained  to  righteousness,  even 
the  righteousness  which  is  of  faith."  The  term,  the  Gentiles, 
is  not  to  be  considered  as  descriptive  of  all  the  Gentiles,  or 
even  of  the  great  body  of  the  Gentiles.  In  either  of  these 
senses,  the  declaration  that  they  had  attained  to  righteousness 

1  Ver.  30,  31. 


358  DOCTRINAL.  [PART  IT. 

would  be  inconsistent  with  the  fact.  The  term  should  have 
been  rendered  '  Gentiles,'  not  "  the  Gentiles."  The  persons 
referred  to  are  those  described  in  ver.  24  as  "  called  of  the 
Gentiles" — from  among  the  Gentiles.  They  are  '  Gentiles/ 
in  opposition  to  'Jews' — and  'Gentiles  who  followed  not  after 
righteousness,'  in  contradistinction  to  '  Gentiles  who  (like  Cor- 
nelius and  others)  did  seek  after  righteousness:' — Idolatrous 
Gentiles,  who,  not  following  after  righteousness,  "  attained  to 
righteousness,  even  the  righteousness  of  faith." 

What  are  we  to  understand  by  these  Gentiles  "  not  follow- 
ing after  righteousness  f "  "Righteousness"  here,  as  usually 
throughout  the  epistle,  seems  to  signify  justification,  in  one  or 
other  of  the  nearly  related  senses — a  state  of  favour  with  God, 
or  the  way  of  obtaining  that  state.  From  "the  righteousness," 
which  was  not  the  object  of  these  Gentiles'  desire  or  pm'suit, 
being  plainly  distinguished  from  "  the  law,"  or  a  law  "  of 
righteousness,"  which  is  represented  as  the  object  of  the 
desire  and  pursuit  of  Israel,  it  is  probably  used  in  the  first  of 
these  senses.  The  Gentiles  referred  to  "  knew  not  God." 
They  could  not,  therefore,  desire  or  seek  His  favour.  Wide 
and  varied  as  was  the  field  of  desire  and  pursuit  to  the  Gen- 
tiles, and  full  as  it  was  of  eager  occupants,  there  was  "  none 
that  understood  or  did  seek  God."  They  were  seeking  any- 
thing rather  than  rio;hteousness  or  the  favour  of  God.  Though 
they  had  sinned  and  become  guilty  before  God — though  they 
had  some  sense  of  a  superior  power — though  they  were  in 
some  measure  conscious  of  guilt,  and  sought  its  expiation  by 
sacrifice,  they  were  without  God :  they  knew  not  His  character 
— how  could  they  desire  or  seek  His  favom*?  Yet  some — 
many  of  this  class,  in  consequence  of  the  Divine  method  of 
justification  being  manifested — "attained  to  righteousness" 
—  to  justification,  "even  to  the  justification  that  is  by 
faith."  The  Gospel  was  preached  to  them — that  Gospel  in 
which  the  righteovisness  of  God  by  faith  is  revealed,  in  order 
to  faith — i.e.  to  its  being  believed.  They  believed  "  the  word 
of  the  truth  of  the  Gospel"  respecting  "  the  righteousness  of 
God  manifested  to  all,"  and  this  righteousness  was  thus  upoi 


SECT.  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  359 

them  believing ;  for  it  makes  no  difference  between  the  idola- 
trous or  the  inquiring  Gentile,  or  between  the  Jew  and 
either.  The  Gospel  was  thus  "  the  power  of  God  unto  salva- 
tion" to  them  believing  it.  They  were  "justified  freely  by 
God's  grace,  through  the  redemption  that  is  in  Jesus  Christ." 
Without  submitting  to  the  Mosaic  law,  they  were  justified 
from  all  things,  from  which  it  could  not  justify  them.  By 
simply  belie\ang  the  revelation  of  mercy,  idolatrous  Gentiles 
had  become  the  objects  of  God's  pecuhar  favour,  and  were 
blessed  by  Him  with  all  spiritual  blessings. 

This  is  the  one  side  of  the  case.  But  it  has  another,  and  a 
less  inviting  one :  "  But  Israel,  which  followed  after  the  law 
of  righteousness,  hath  not  attained  to  the  law  of  righteous- 
ness." "  Israel"  is  here  equivalent  to  Israelites — the  great 
body  of  Israelites.  They  are  represented  as  following  after 
the  law,  or  rather  a  law,  of  righteousness.  "  Righteousness" 
is  here,  as  in  the  preceding  verse,  justification ;  but  what  is 
"  the  law,"  or  a  law  of  justification,  which  Israel  is  said  to  fol- 
low after — to  seek  for?  The  word  "  law"  here  seems  used  in 
the  same  way  as  in  the  expressions,  "  law  in  the  members" — 
"  law  of  the  mind" — "law  of  the  spirit  of  life" — "  law  of  sin  and 
death" — "the  law  of  faith" — "the  law  of  works."  It  is  equiva- 
lent to  method — established  order — w^ay.  The  heathen  did  not 
seek  after  a  method  of  obtaining  justification,  or  the  Divine 
favour :  the  thing  itself  was  not  so  the  object  of  intellectual  ap- 
prehension, as  that  the  way  of  obtaming  it  could  be  an  object  of 
desire  or  pursuit.  But  it  was  otherwise  w^th  the  Jews.  The 
character  of  the  true  God,  and  their  relations  to  Him,  had  been 
revealed  to  them.  To  possess  the  favour  of  Jehovah  was,  in  their 
estimation,  highly  desirable  :  they  sought  a  way  of  obtaining  it, 
but  they  did  not  attain  to  the  way — there  is  only  one — of  ob- 
taining it.  Of  consequence,  the  great  body  of  them  (for  "  the 
election  did  attain,"  having  been  led  into  the  right  way)  came 
short  of  it :  they  did  not  attain  to  the  way ;  and  how  could 
they  reach  what  it  alone  could  lead  to  1  The  necessary  con- 
sequence was,  they  remained  in  a  state  of  condemnation. 

But  how  was  it  that,  while  idolatrous  Gentiles  had  found 


360  DOCTRINAL.  [PART  IT. 

the  way  and  the  end  they  were  not  previously  seeking,  or  even 
thinking  of,  Israel,  who  was  seeking  a  way  to  the  end,  had  not 
found  it '?  This  is  the  apostle's  question,  "  Wherefore  ?"  *  Why 
was  it  that  Israel  did  not  attain  to  the  way  of  justification, 
and,  by  not  attaining  to  it,  come  short  of  justification,  or,  what 
is  the  same  thing,  "  the  glory" — the  approbation  "  of  God?" 
Was  it  that  the  "  law  of  righteousness"  was  not  revealed  to 
them?  No;  it  was  "manifested  to  all;"  and  He  who  has 
justified  the  uncircumcision  was  equally  disposed  to  justify  the 
circumcision ;  for  in  this  matter  "  neither  circumcision  availeth 
anything,  nor  uncircumcision."  The  reason,  the  only  reason, 
was,  "  they  sought  it  not  by  faith,  but  by  the  works  of  the 
law."  They  sought  a  way  of  obtaining  the  Divine  favour  by 
obedience  to  the  requisitions  of  the  law  of  Moses,  and  not  by 
behoving  the  testimony  in  the  Gospel  concerning  Jesus  Christ, 
setting  Him  forth  as  a  propitiation  through  faith  in  His  blood. 
They  sought — they  pursued  a  way  of  justification,  as  if  the 
way  had  been  by  working,  not  by  believing.  They  turned 
aside  from  the  only  way  of  justification,  through  the  belief  of 
the  truth  respecting  the  work  finished  by  Jesus  Christ  on  the 
cross  as  the  only  ground  of  man's  acceptance  Avith  God — the 
only,  tlie  all-sufficient  propitiation — a  method  absolutely  need- 
ful for  the  Jew — a  method  equally  open  to  the  Gentile.  "  For 
they  stumbled  at  that  stumbling  stone  ;" — that  is,  '  this  was 
the  cause  of  their  failing  to  attain  what  they  sought  for.  It 
was  presented  to  them ;  but,  instead  of  building  on  it  as  a 
foundation,  they  stumbled  over  it,  and  fell  and  were  broken.' 
Some  have  supposed  that  "  the  stumbling  stone"  is  the  prin- 
ciple, '  that  justification  was  to  be  obtained,  not  by  obedience  to 
the  law,  but  by  the  faith  of  the  truth  respecting  Jesus  Christ.' 
Others  consider  the  stumbling  stone  as  '  Jesus  Christ  himself,' 
whom  God  has  laid  in  Zion — has  appointed  to  be  the  foundation 
on  M'hich  men,  by  believing,  are  to  rest  their  hopes.  It  comes 
substantially  to  the  same  thing;  though  it  does  seem  most 
likely  that,  as,  in  the  prophecies  referred  to,  the  stone  is  the 

1  Ver.  32. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  361 

emblem  of  the  Messiah,  the  apostle's  idea  is,  that  their  mis- 
taken views  with  respect  to  the  Messiah  were  the  cause  of  their 
coming  short — their  mistaken  views  as  to  the  blessings  He 
was  to  procure,  the  manner  in  which  He  w'as  to  procure 
them,  the  persons  for  w'hom  they  were  to  be  procured,  and  the 
way  in  which  these  were  to  obtain  possession  of  them.  They 
stumbled  at  that  stumbling  stone  of  whom  the  prophet  speaks. 
In  consequence  of  their  mistaken  views  they  could  not  believe 
the  truth,  the  faith  of  which  was  the  only  means  of  salvation ; 
and,  instead  of  being  among  those  who,  according  to  the 
prophet,  believing  on  the  Messiah,  were  to  be  secured  from 
being  ashamed  by  disappointment,  they  were  among  those 
who  were  to  "  stumble  and  fall,  and  be  broken,  and  snared, 
and  taken."  "  As  it  is  written.  Behold,  I  lay  in  Zion  a 
stumbling  stone,  and  rock  of  offence  :  and  whosoever  believeth 
on  Him  shall  not  be  ashamed."  ^ 

The  passages  here  referred  to  are—-"  Therefore  thus  saith 
the  Lord  God,  Behold,  I  lay  in  Zion  for  a  foundation  a 
stone,  a  tried  stone,  a  precious  corner  stone,  a  sure  founda- 
tion ;  he  that  believeth  shall  not  make  haste."  "  And  He 
shall  be  for  a  sanctuary;  but  for  a  stone  of  stumbling, 
and  for  a  rock  of  offence,  to  both  the  houses  of  Israel ;  for 
a  gin  and  for  a  snare  to  the  inhabitants  of  Jerusalem : 
and  many  among  them  shall  stumble,  and  shall  fall,  and 
be  broken,  and  snared,  and  be  taken."  ^  The  portion  of 
these  two  passages  here  referred  to  seems  to  have  been  quoted 
from  memory,  and  does  not  exactly  agree  with  either  the 
Hebrew  text  or  the  ancient  Greek  version.  Both  these  pas- 
sages are  direct  predictions  of  the  Messiah;  and  they  are  intro- 
duced by  the  apostle  to  show  that  what  had  taken  place,  and 
was  about  to  take  place,  in  reference  to  the  manifested  Divine 
method  of  justification,  however  opposed  to  the  anticipations 
of  the  Jews,  was  in  exact  accordance  with  what  "  the  prophets 
had  foretold  of  these  days;"^  so  that  what  might  seem,  at  first 
sight,  to  discredit  Christianity,  actually  confirmed  it. 

^  Ver.  33.  ^  Isa.  xxviii.  16 ;  viii.  14.  ^  Acts  iii.  24. 


362  DOCTRINAL.  [PART  II. 

The  relation  of  the  manifested  Divine  method  of  sah^ation 
to  the  Jews  and  to  the  Gentiles  is  thus  distinctly  marked. 
Its  principle  is,  "  whosoever  believeth  on  Hini'^ — the  Messiah, 
"  shall  not  be  ashamed" — shall  obtain  in  Him  what  he  seeks, 
justification  and  salvation.  "  Whosoever  believeth" — none  else : 
the  Gentile  believing  in  Him  obtains  these  blessings,  the  Jew 
not  believing  in  Him  excludes  himself  from  them.  It  regards 
them  as  men — guilty  men,  equally  needing  justification  and 
salvation — not  as  Jew  and  Gentile,  and  it  treats  them  accord- 
ingly; and  in  doing  this,  the  manifested  Divine  method  of 
justification  has  the  testimony  of  the  law  and  the  prophets — 
all  this  is  in  entire  accordance  with  Old  Testament  predic- 
tions. This  is  the  leading  thought,  which  is  fully  unfolded 
in  the  tenth  chapter. 

Interjecting  in  ver.  1  a  renewed  declaration  of  the  deep 
interest  he  had  in  the  happiness  of  his  countrymen,  expressing' 
itself  in  prayers  for  their  salvation — "  Brethren,  my  heart's 
desire  and  prayer  to  God  for  Israel  is,  that  they  may  be  saved;" 
and  mentioning,  as  one  cause  of  that  deep  interest,  "  the  zeal  of 
God,"  the  sincere  ardent  regard  to  religion,  in  many  of  them 
(for  the  remark  is  by  no  means  universally  applicable), 
to  which,  from  his  own  experience  and  observation  while  an 
unbeliever,  he  can,  and  readily  does,  bear  testimony — "  For 
I  bear  them  record,  that  they  have  a  zeal  of  God"^ — they  do 
"  follow  after  a  law  of  righteousness,"  unlike  the  idolatrous 
Gentiles,  who  do  not  follow  after  righteousness ; — the  apostle 
proceeds  to  show  how  this  zeal  of  God,  not  being  an  enlight- 
ened zeal,  prevented  instead  of  secui'ing  their  embracing  the 
manifested  Divine  method  of  justification;  instead  of  enabling 
them  to  attain  "a  law  of  righteousness" — a  practicable  method 
of  justification,  it  proved  an  insurmountable  obstacle  in  the 
way  of  their  attaining  it. 

"  For  they,  being  ignorant  of  God's  righteousness,  and 
going  about  to  establish  their  own  righteousness,  have  not 
submitted  themselves  to  the  righteousness  of  God."^     These 

1  Ver.  2.  »  Ver.  3- 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  363 

words  are  an  illustration  of  the  statement  made  at  ver.  31,  32 
of  the  last  chapter,  as  well  as  of  the  closing  idea  of  the  pre- 
ceding verse — '  Israel's  zeal  of  God  is  not  according  to  know- 
ledge.' It  has  been  common  to  consider  "  the  righteousness 
of  God,"  in  the  beginning  of  the  verse,  as  signifying  the  Divine 
attribute  of  justice  ;  and  the  same  phrase,  in  the  end  of  the 
verse,  as  signifying  either  the  Divine  righteousness,  on  the 
ground  of  which  men  are  justified,  or  the  method  of  justifica- 
tion through  that  righteousness.  In  this  case  the  sentiment 
is,,' the  Jews,  not  being  duly  aware  of  the  true  nature  and  ex- 
tent of  the  demands  of  the  Divine  justice  on  them  as  sinners, 
and,  in  consequence  of  this,  "going  about" — diligently  employ- 
ing themselves,  "  to  establish  their  own  righteousness" — to 
work  out  a  righteousness  which  might  meet  these  demands, 
have  not  submitted  to — on  the  contraiy,  have  rejected — the 
surety  righteousness  of  Christ,  or  the  method  of  justification 
through  that  righteousness,  when  presented  to  them  in  the 
Gospel.'  This  is  the  truth ;  but  it  cannot,  without  violence,  be 
in  this  form  brouo;ht  out  of  the  words.  Nothing:  but  absolute 
necessity  should  ever  induce  us  to  interpret  the  same  word  or 
phrase  in  two  different  senses  in  the  same  sentence,  or  even 
paragraph ;  and  no  such  necessity  exists  here. 

"  Righteousness"  throughout  this  verse  seems  to  me  to  have 
what  is  its  ordinary  meaning  in  the  epistle.  The  Jews  were 
ignorant:  they  did  not  know — they  misconceived,  "the  righte- 
ousness of  God" — the  Divine  method  of  justification  manifested 
in  the  Gospel ;  they  did  not  see  its  necessity — they  did  not 
understand  its  natm^e  ;  and  they  were  engaged  in  estabhsh- 
ing — in  endeavouring  to  uphold,  "their  own  righteousness" — 
a  method  of  justification,  not  of  God's  appointment,  but  of  man's 
invention — the  method  of  justification  by  the  works  of  the 
law  ;  and,  in  consequence  of  this  ignorance,  and  this  seeking 
to  establish  their  own  method  of  justification,  they  did  not — 
they  could  not,  submit  themselves  to  the  righteousness  of  God — 
that  Divine  method  of  justification  wdiich  is  apart  fi'om  law, 
by  the  faith  of  Christ  upon  all  that  believe — which  is  free,  by 
God's  gi'ace — tln'ough  the  redemption  that  is  in  Christ  Jesus. 


364  DOCTRINAL.  [pART  II* 

This  Divine  method  of  justification,  which  is  indeed  the  wis- 
dom of  God,  appeared  to  them,  and  was  treated  by  them,  as 
foolishness  ;  and,  instead  of  submitting  to  it,  they  "  rejected 
the  counsel  of  God  against  themselves." 

There  is  something  very  characteristic  in  the  expression, 
"  have  not  submitted  themselves."  The  Divine  method  of  jus- 
tification requires  nothing,  but  to  be  submitted  to.  There  is 
no  great  work  to  be  done.  Its  two  radical  principles  are,  that 
man  is  restored  to  the  Divine  favour,  not  by  his  own  doings 
and  sufferings,  but  by  the  doings  and  sufferings  of  another ; 
and  that,  in  these  doings  and  sufferingsof  the  justifying  Sa-vi- 
our,  he  is  interested,  not  by  working,  but  by  believing.  In 
believing,  he  receives  forgiveness,  acceptance,  eternal  life,  as 
the  gift  of  God  through  Jesus  Christ  our  Lord :  but  while  it 
requires  nothing  but  submission,  it  does  require  submission — 
unqualified  submission,  of  the  understanding  and  of  the  heart ; 
and  this,  to  unregenerate  man,  is  harder  than  the  most  toil- 
some labours  and  the  most  severe  penances — so  hard,  that 
nothing  but  Divine  influence  leading  him  to  see  the  truth, 
respecting  his  own  state,  condition,  and  chai'acter  as  a  sin- 
ner, and  respecting  this  Divine  method  of  justification,  will 
ever  induce  him  to  yield  it. 

The  declaration  that  follows  (ver.  4)  :  "  For  Christ  is  the 
end  of  the  law  for  righteovisness  to  every  one  that  believeth," 
admits  of,  and  has  received,  a  great  variety  of  interpretations. 
This  is  not  wonderful ;  for  many  of  the  terms  employed  are 
ambiguous.  "  The  law  "  may  be  viewed  as  to  its  substance — 
the  duties  it  enjoins;  or  as  to  its  form — a  covenant  or  method 
of  justification,  or  a  rule  of  conduct:  it  may  mean  law  gene- 
rally, or  the  Mosaic  Law  ;  and,  supposing  it  to  mean  the 
latter,  it  may  have  especial  reference  either  to  its  moral  or  its 
ceremonial  statutes — either  to  it  as  an  exhibition  of  duty  to 
the  Israelites,  or  as  a  temporary  economy  established  for  some 
particular  purposes  in  the  great  scheme  of  the  Divine  moral 
government  of  mankind.  Then  the  word  "end"  may  signify 
termination  or  conclusion,  or  it  may  signify  a  design  or  purpose. 
And  then,  further,  it  may  be  questioned  whether  the  law  or 


SECT.  II.]  THE  DIVINE  METHOD  OP  JUSTIFICATION.  365 

Christ  is  the  subject  of  the  proposition — whether  the  apostle's 
declaration  is,  that  the  end  of  the  law  is  Christ,  or  that  Christ 
is  the  end  of  the  law  ;  and  also  whether  the  expression,  "  for 
righteousness,"  is  to  be  connected  with  "  Christ,"  or  with  the 
phrase,  "  the  end  of  the  law."  There  can  be  no  reasonable 
doubt  that  "  the  law  "  is  here  viewed  as  a  method  of  justifica- 
tion, in  contrast  with  "the  righteousness  of  God,"  which  is 
"without  law" — apart  fi'ora  law.  The  words  may  either  signify, 
the  design — the  purpose,  of  the  law,  viewed  as  containing  in  it 
terms  of  justification  (such  as,  "  If  thou  wouldst  enter  into  life, 
keep  the  commandments" — "The  man  that  doeth  these  things 
shall  live  in  them"),  "is  Christ,  for  righteousness — for  justifica- 
tion, to  every  one  that  believeth."  The  law  containing  terms  of 
justification — the  terms  on  which  angels  are  justified,  on  which 
Adam,  had  he  kept  his  integrity,  would  have  been  justified — 
was  never  intended  to  teach  fallen  man  how  to  obtain  justifi- 
cation. Man,  the  sinner,  is  already  under  the  curse :  he  can- 
not make  adequate  atonement,  he  cannot  be  profitable  to 
God,  he  can  never  exceed  the  limits  of  present  duty ;  and  his 
depravity  morally  incapacitates  him  from  yielding  the  requi- 
site obedience,  while  the  law  makes  no  provision  either  for 
pardon,  or  for  a  spiritual  influence  to  secure  the  obedience 
required.  The  law  is  intended  to  bring  the  sinner  to  Christ, 
and  to  prepare  him  for  thankfally  embracing  Him,  by  a  living 
faith,  as  the  Lord  our  righteousness.  Or  they  may  signify, 
"  Christ  for  righteousness  to  every  one  that  beheveth  " — i.e. 
substantially,  "  the  righteousness  of  God  without  law,  by  the 
faith  of  Christ,  on  every  one  that  believeth," — that  is  the  end, 
the  termination  of  the  law,  as  a  method  of  justification.  He 
who  embraces  the  one,  necessarily  abandons  the  other.  The 
former  of  these  interpretations  suits  well  enough  with  the 
preceding  context.  The  zeal  of  God  which  the  Jew  pos- 
sesses, and  shows  in  seeking  a  way  of  justification  as  it 
were  by  the  works  of  the  law,  is  not  according  to  know- 
ledge :  he  acts  the  part  of  an  ill-informed  and  foolish  person, 
in  going  about  to  establish  his  own  righteousness,  and  not 
submitting  to  the  righteousness  of  God ;  for  the  very  design 


366  DOCTRINAL.  [PART  IT. 

of  the  law,  by  which  he  seeks  to  be  justified,  in  stating  the 
only  terms  of  justification  which  it  can  offer,  was  to  lead 
him,  not  to  attempt  to  comply  with  these  terms,  which  is 
impossible,  but  to  lead  him  to  One  who  of  God  is  "  made 
righteousness  to  every  one  that  believeth."  The  latter  mode 
of  interpretation  accords  at  least  equally  well  with  the  pre- 
cedinfif  context.  '  The  Israelites,  beino;  ignorant  of  the  Divine 
method  of  justification,  and  going  about  to  establish  a  method 
of  justification  of  their  own,  have  not  submitted  themselves  to 
the  Divine  method  of  justification  ;  and  this  is  just  Avhat  might 
have  been  expected,  for  the  embracing  of  Christ  for  justification 
to  every  believer,  is  submitting  to  the  righteousness  of  God, 
and  necessarily  implies  in  it  the  end  of  the  law  as  a  method 
of  justification — the  entire  abandonment,  on  the  part  of  the 
individual,  of  all  seeking  justification  by  the  works  of  the  law 
— the  going  about  to  establish  a  method  of  justification  of  his 
own.'  The  law  personally  obeyed  for  justification  to  him  that 
obeys  it,  and  Christ  trusted  in  by  faith  for  justification  to 
every  one  believing,  are  direct  opposites  ;  and  he  who,  like  the 
Jew,  takes  the  first  course,  cannot  take  the  second,  and  cannot 
realize  those  results  which  can  only  be  obtained  by  taking  it. 
I  prefer  this  method  of  interpretation,  for  it  agrees  natu- 
rally not  only  mth  what  goes  before,  but  with  what  fol- 
lows :  "  For  Moses  describeth  the  righteousness  which  is  of 
the  law.  That  the  man  which  doeth  those  things  shall  live 
by  them.  But  the  righteousness  which  is  of  faith  speaketh 
on  this  wise.  Say  not  in  thine  heart.  Who  shall  ascend  into 
heaven  %  (that  is,  to  bring  Christ  down  from  above-)  or, 
Who  shall  descend  into  the  deep  ?  (that  is,  to  bring  up 
Christ  again  fi*om  the  dead.)  But  what  saith  it  ?  The  word 
is  nigh  thee,  even  in  thy  mouth,  and  in  thy  heart :  that  is, 
the  word  of  faith  which  we  preach ;  that  if  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  Him  from  the  dead,  thou  shalt  be 
saved.  For  with  the  heart  man  believeth  unto  righteousness; 
and  with  the  mouth  confession  is  made  unto  salvation.  For 
the  scripture  saith,  Whosoever  believeth  on  Him  shall  not  be 


SECT.  II.]  THE  DIVINE  METHOD  OF  JUSTIFICATION.  367 

ashamed.  For  there  is  no  difference  between  the  Jew  and 
the  Greek ;  for  the  same  Lord  over  all  is  rich  unto  all  that 
call  upon  him.  For  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved."  ^ 

The  force  of  the  connective  particle  "for,"  in  the  beginning 
of  this  paragraph,  seems  to  be  illustrative  :  '  You  need  only 
to  look  at  the  two  methods  of  justification,  to  see  that  he  who 
clings  to  the  first  can  have  nothing  to  do  with  the  second,  and 
he  that  embraces  the  second  must  have  entirely  done  with  the 
first.  "  Christ  for  righteousness  to  every  one  that  believeth  " 
must  be  "  the  end  of  the  law ; "  and  he  who  will  keep  by  the 
law  as  a  method  of  justification,  can  have  no  part  or  lot  in 
"  Christ  for  righteousness  to  every  one  that  believeth."  ' 

The  method  of  justification  by  law  cannot  be  more  accu- 
rately described  than  in  the  words  of  Moses,^  "  The  man  that 
doeth  those  things  shall  live  by  them."  The  man  who  does 
all  that  the  law  requires,  will  obtain  all  that  it  promises.  Ac- 
cording to  law,  a  man  is  justified  by  complying  with  all  its 
demands.  This  method  of  justification  is  by  the  apostle 
clearly  shown  to  be  an  impracticable  one  to  fallen  man ; 
Rom.  iii.  19,  20,  iv.  15 ;  Gal.  iii.  10. 

The  Divine  method  of  justification  by  believing — "  the 
righteousness  which  is  of  faith,"  is  now  personified,  and  intro- 
duced as  describing  itself,  partly  in  Avords  borrowed  fi*om  a 
description  by  Moses  of  the  revelation  he  had  been  employed 
to  make  to  the  Israelites.  It  is  only  necessary  to  look  at  the 
passage  where  the  description  occurs,^  to  see  that  Moses  had 
no  reference  to  the  method  of  justification  revealed  in  the 
Gospel.  The  changes  the  apostle  makes  in  the  words,  and 
the  addition  he  makes  to  them,  further  show  that  he  merely 
borrows  some  of  Moses'  expressions  as  being  remarkably 
suitable  for  the  description  of  this  method. 

Some  interpreters  have  supposed  that  the  apostle's  object  in 
this  passage  is  merely  to  assert,  that  there  is  no  difficulty  in 
obtaining  the  knowledge  of  the  method  of  justification  by 

^  Ver.  5-13.  2  Lgy.  xviii.  5.  ^  Deut.  xxx.  11-14. 


368  DOCTRINAL.  [PART  II. 

faith.  There  is  no  need  to  climb  up  to  heaven,  no  need  to  dig 
down  into  the  depths  of  the  earth,  in  order  to  obtain  this  know- 
ledge :  it  is  at  hand,  in  a  plain,  well-accredited  revelation  of 
the  Divine  mind.  But  this,  though  a  truth,  does  not  seem  to 
be  what  the  apostle  means,  or,  at  any  rate,  all  that  he 
means.  He  is  comparing,  not  two  revelations,  but  two 
methods  of  justification.  The  address  of  the  personified 
method  of  justification  may  be  thus  paraphrased :  '  Do 
not  think  and  act  as  if  this  method  of  justification — the 
only  true  method  of  justification,  depended  on  something  yet 
to  be  done,  or  on  anything  done  or  to  be  done  by  you,  or  that 
there  is  any  difficulty  in  obtaining  a  knowledge  of  what  is 
this  method,  or  how  to  obtain  a  personal  interest  in  it.  The 
descent  of  the  Messiah  from  heaven  "  that  He  might  be  de- 
livered  for  our  offences,"^  was  necessary  to  it — "  God's  send- 
ing His  Son  in  the  likeness  of  sinful  flesh."  ^  But  there  is  no 
need  to  say,  "Who  shall  ascend  to  heaven,  to  bring  Him 
down?"  He  has  come,  and  done  the  work  for  which  He  came  : 
He  has  died  for  us.  The  rising  of  the  Messiah  from  the  grave 
was  necessary  to  it :  this  justification  is  by  His  resurrection 
from  the  dead.  But  there  is  no  need  to  say,  "Who  shall  de- 
scend into  the  deep,  to  bring  Him  up  from  beneath  ?  "  He  is 
risen.  "  God  has  raised  Him  from  the  dead,  and  given  Him 
glory."  The  Gospel,  which  unfolds  the  righteousness  of  faith, 
does  not  bid  you  inquire  howthese  things — the  necessary  means 
of  justification — are  to  be  done  :  it  tells  you  they  are  done.  It 
does  not  call  on  you  to  work  out  a  justifying  righteousness  for 
yourselves,  or  even  to  seek  for  one  to  do  this  for  you  :  it  tells 
3'ou  of  an  all-accomplished  Saviour,  and  of  His  completed  and 
accepted  work  of  expiation,  on  which  justification  may  proceed.' 
To  the  question,  How  is  this  work  to  be  available  for  the 
justification  of  the  individual  ?  we  have  a  reply  in  the  8th  and 
9th  verses:  "But  what  saith  it?" — i.e.,  What  saith  "the 
righteousness  of  faith" — the  method  of  justification  ?  How 
does  it  describe  itself?    Not  only  negatively,  but  positively.   It 

'  Chap.  iv.  25.  *  Chap.  viii.  3. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  369 

says,  "  The  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart :  that  is,  the  word  of  faith  which  we  preach."  By  "  the 
"word,"  we  are,  as  the  apostle  himself  teaches  vis,  to  understand 
"  the  Gospel,  in  which  the  righteousness  of  God  by  faith  is 
revealed  ; "  ^  "  the  word  of  faith,"  meaning  either  the  revelation 
to  be  believed,  or  the  revelation  about  faith  as  the  sole  means 
of  justification.  This  word  is  said  to  be  "  nigh  us."  It  is 
brought  near  to  those  to  whom  it  is  preached,  as  the  laws  to 
which  Moses  referred  were  brought  near  to  the  Israelites. 
There  was  nothing  to  prevent  their  becoming  acquainted  with 
it.  The  phrase,  "  in  thy  month,  and  in  thy  heart,"  is  not 
strictly  exegetical  of  "  nigh  thee ;"  for  it  is  not  true  that  that 
word  is  "  in  the  mouth  and  heart" — i.e.,  understood,  and 
believed,  and  professed,  of  all  to  whom  it  is  nigh,  in  the  sense 
of  its  being  preached  to  them.  The  phrase  seems  elliptical : 
"  it  is  nigh  thee,"  to  be — in  order  to  be — that  it  may  be,  "  in 
thy  mouth  and  thy  heart,"  as  the  apostle  himself  explains  it. 
And  this  is  "  the  word  of  faith" — this  is  the  description  of  the 
method  of  justification  by  faith — "  That  if  thou  confess  with 
the  mouth  the  Lord  Jesus,  and  believe  in  thy  heart  that  God 
raised  Him  from  the  dead,  thou  shalt  be  saved."  ^  To  "  con- 
fess with  the  mouth  the  Lord  Jesus,"  is  to  make  an  open 
profession  of  the  truth  respecting  Jesvis  Christ,  as  the  divinely 
appointed,  and  Divine  Saviour  ;  to  "  believe  in  the  heart  that 
God  raised  Him  from  the  dead,"  is  to  be  inwardly  persuaded, 
on  the  testimony  of  God,  that  He  has  testified  His  satisfaction 
with  the  death  of  Christ,  as  the  propitiation  for  the  sins  of 
men,  bv  raising;  Him  fi'om  the  dead.  He  who  thus  confesses 
because  he  thus  believes — he,  and  he  only,  shall  be  saved. 
Confession  is  here  put  before  faith,  as  it  is  the  confession  which 
gives  visibility  to  the  faith  — Paul  following  the  order  suggested 
by  the  words  of  Moses.  Wlien  we  think  and  speak  of  the 
believer  only,  the  natural  order  is  faith  and  confession.  When 
we  think  and  speak  of  him  in  reference  to  others,  the  natural 
order  is  profession  and  faith ;  for  it  is  by  the  first  that  the 

1  Chap.  i.  16,  17.  2  Ver.  9. 

2  A 


370  DOCTRINAL.  [pART  IT. 

second  becomes  known.  The  statement  here  Is  substantially 
the  same  as  that  of  our  Lord  :  "  He  that  believeth,  and  is 
baptized" — i.e.,  confesses  his  faith  in  the  appointed  way — 
"  shall  be  saved." 

The  10th  verse  is  explicatory  and  confirmatory  of  the  9th : 
"  For  with  the  heart  man  believeth  unto  righteousness" — 
unto  justification,  so  that  he  is  justified  ;  "  and  with  the  mouth 
confession  is  made  unto  salvation/' — so  that  he  is  saved.  'He 
that  believes  shall  be  justified  ;  and  he  who,  by  a  consistent 
profession,  proves  the  reality  of  his  faith- — shows  that  he  truly 
believes  the  truth — shall  be  saved.' 

It  has  been  very  generally  supposed  that  the  expression, 
"  with  the  heart  man  believes,"  points  out  some  particular 
kind  of  faith — the  faith  of  the  heart,  in  contrast  to  the  faith 
of  the  head.  But  the  contrast  here  is  not  an  implied  one 
between  two  kinds  of  faith,  but  an  expressed  one  between 
faith  and  confession.  Faith  is  an  inward  operation,  confession 
an  external  act.  The  notion  that  the  heart  is  the  seat  of 
aflPection,  and  the  head  of  intellect,  is  comparatively  a  modem 
one.  The  Jews  spoke  of  the  heart  as  the  seat  of  all  mental 
activity.  The  contrast  is  not  between  what  has  been  termed 
speculative  belief — which  is  either  mere  speculation,  or  the 
faith  of  something  which,  though  it  may  be  true,  is  not  the 
saving  truth — and  affectionate  faith.  If  there  is  any  implied 
contrast,  it  is  between  real  faith  and  pretended  faith  ;  the 
expressed  contrast  is  between  faith  and  confession.  No  con- 
troversy can  be  conceived  more  absurd  and  fruitless,  than 
whether  saving  faith  be  an  act  of  the  intellect  or  of  the  will. 
Belief  and  will,  or  affection,  are  two  different  modes  of  mental 
activity ;  but  belief,  in  a  being  constituted  as  man  is,  always 
produces  affections  corresponding  to  the  truth  believed.  The 
faith  which  leads  to  salvation,  is  the  faith  of  the  truth  respect- 
ing Jesus  Christ  as  the  Saviour  ;  the  confession  which  leads 
to  salvatioii,  is  that  which  fiows  from  this  faith,  and  is  made 
steady  and  influential  by  it. 

The  apostle  finishes  his  account  of  "  the  righteousness  of 
faith"  by  two  citations  from  Old  Testament  Scripture,  show- 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  371 

ing  that  It  was  as  he  had  asserted,  chap.  iii.  21,  "witnessed 
by  the  law  and  the  prophets."  "  For,"  says  he,  "  the  Scrip- 
ture saith,  Whosoever  beheveth  on  Him  shall  not  be  ashamed."  ^ 
This  passage  is  from  Isaiah  xxviii.  16,  and  had  already  been 
quoted,  chap.  ix.  33.  It  is  a  Messianic  prophecy,  and  inti- 
mates that,  under  the  Messiah,  men  were  to  obtain  an  interest 
in  His  blessings  by  believing,  and  that  "  whosoever,"  whether 
Jew  or  Gentile,  beheved  in  Him,  should  possess  these  bless- 
ings. The  apostle  calls  attention  to  this  last  truth,  as  indi- 
cated by  this  passage — "  For  there  is  no  difference  between 
the  Jew  and  the  Greek."  It  is  not  ichosoever  of  the  Jews, 
but  simply  "  whosoever,"  be  he  Jew  or  Gentile ;  and  it  is  not 
"  whosoever"  is  circumcised,  or  "  whosoever"  obeys  the  law ; 
it  is,  "  whosoever  believeth  on  Him."  For,  adds  he,  "  The 
same  Lord  who  is  over  all"  mankind — i.e.,  the  Lord  Mes- 
siah, "  is  rich" — -full  of  benefits,  and  ready  to  communicate 
them  "  to  all,"  whether  Jews  or  Gentiles,  "  who,"  believing 
on  Him,  "  call  upon  Him" — give  Him  Divine  homage — ac- 
knowledge His  Lox'dship,  by  praying  to  Him.  And  this  He 
confirms  by  another  Messianic  prophecy :  "  For  whosoever 
shall  call  on  the  name  of  the  Lord  shall  be  saved."  ^ 

Such,  then,  is  "  the  righteousness  by  faith,"  as  opposed  to 
"the  righteousness  which  is  of  the  law."  Its  substance  is, 
"  Christ  for  righteousness  to  every  one  that  believeth  ;"  and 
it  plainly  is  "  the  end "  of  that  righteousness — that  method 
of  justification,  which  has  for  its  substance,  "  The  man  that 
doeth  them  shall  live  in  them." 

Is  it  not  Avonderful  that  justification,  presented  to  the  accept- 
ance of  man  as  the  gift  of  God,  to  be  received  in  the  belief  of 
the  truth,  is  not  universally,  eagerly,  gratefully  accepted  ?  Yet 
it  is  not  more  wonderful  than  true.  The  unbelie\ang  Jews 
have  still  but  too  many  imitators.  Human  nature  is  mate- 
rially the  same  in  all  countries  and  in  all  ages.  Wlierever 
the  Divine  method  of  justification  has  been  revealed  and 
pressed  on  the  attention  of  mankind,  there  have  been  multi- 

1  Ver.  11.  2  Joel  ii.  32. 


872  Doctrinal.  [paet  it. 

tudes  wlio,  ignorant  of  God's  method  of  justification,  and 
going  about  to  establish  a  method  of  justification  of  their  own, 
have  not  submitted  themselves  to  God's  method  of  justification. 
Are  there  not  many  such  among  ourselves  ?  Are  there  not 
many  among  us  as  ignorant  as  the  Jews  were,  with  less  ex- 
cuse, of  the  Divine  method  of  justification  ?  Yes ;  vast  mul- 
titudes, who  have  had  Paul's  epistles  in  their  hands,  and  have 
sometimes  read  them — who  have  heard  the  Gospel  preached 
from  their  infancy,  do  yet  very  imperfectly  understand,  even 
as  an  object  of  intellectual  apprehension,  God's  method  of 
justification.  If  they  were  attempting  to  state  it,  they  would 
entirely  mis-state  it.  Are  there  not  many  who,  being  thus 
ignorant  of  the  Divine  method  of  justification,  are  going  about 
to  establish  a  method  of  justification  of  their  own?  Some  are 
giving  themselves  no  concern  about  the  matter,  and  are  madly 
rushing  on  to  eternity  without  thinking  what  their  relations 
are  to  Him  whose  judgment  is  to  make  that  eternity  to  them 
an  eternity  of  misery  or  an  eternity  of  happiness.  Others  are 
going  about,  as  if  it  were  a  matter  of  some  consequence  to 
establish  a  method  of  justification  of  their  own.  It  is  not  just 
the  Jews'  method  of  justification,  but  it  is  a  different  embodi- 
ment of  the  same  principles.  Some  are  trusting  to  compara- 
tive innocence  or  worth ;  others,  to  the  absolute  benignity  of 
God ;  others,  to  penitence  and  reformation ;  others,  to  the 
doing  the  best  they  can,  leaving  the  merits  of  Christ  to  sup- 
plement the  deficiencies.  None  who  are  thus  ignorant  of  the 
Divine  method  of  justification,  and  are  going  about  to  establish 
their  own  justification,  can — it  is  in  the  nature  of  things  im- 
possible that  they  should — submit  to  the  righteousness  of  God. 
And  what  must  the  end  be?  They  cannot  be  justified — they 
must  remain  condemned.  God  will  not  be  dictated  to  by  man : 
He  will  justify  in  his  own  way,  in  no  other.  Meanwhile,  the 
curse  remains  um*emoved,  and,  not  being  causeless,  must  come. 
Like  the  unbelieving  Jews,  they  nmst  be  anathema,  accursed 
— accursed  by  Christ,  by  whom  alone  there  is  justification. 
This  is  a  matter  of  life  or  death.  Let  us  see  then  that  we 
know-tlie  Divine  method  of  justification,  so  plainly  exhibited 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIEICATION.  373 

in  the  word  of  the  truth  of  the  Gospel.  If  we  do  this,  we 
will  no  longer  go  about  to  establish  a  method  of  justification 
for  ourselves.  We  will  see  how  needless,  how  useless,  how 
criminal,  how  ruinous  such  a  course  of  conduct  is.  We 
will  see  that  there  is  nothing  for  us  but  to  submit  to  the 
righteousness  of  God  ;  and  we  will,  with  the  apostle,  count  all 
that  we  once  reckoned  gain  loss,  and  say,  "  Surely  in  the  Lord 
have  I  righteousness" — not  having,  not  holding  to,  our  own 
methods  of  justification,  which  are  all  of  the  law,  but  submit- 
ting to,  laying  hold  of,  clinging  close  to,  God's  method  of  jus- 
tification through  the  faith  of  Christ — the  Divine  method  of 
justification  by  believing.  Happy  are  those  who  are  thus 
"  shut  up  to  the  faith,"  and  after  hard  struggling,  and  much 
worse  than  wasted  labom*,  are  made  to  rest  from  their  works, 
and,  in  a  constant  Sabbath  of  the  soul,  to  sing— 

"  No  hope  can  on  the  law  be  built 

Of  justifying  grace ; 
The  law,  that  shows  the  sinner's  guilt, 

Condemns  him  to  his  face. 
Jesus,  how  glorious  is  Thy  grace ! 

When  in  Thy  name  we  trust, 
Our  faith  receives  a  righteousness 

That  makes  the  sinner  just." 

"  Christ  for  righteousness  to  every  one  that  belleveth  is  the 
end  of  the  law."  "  Thanks  be  to  God  for  this  unspeakable 
gift." 

The  force  of  the  next  two  verses  maybe  thus  given  :  '  Since, 
then,  according  to  this  method  of  justification,  calling  on  the 
Lord  is  necessary  to  salvation,  it  follows,  that  as,  in  order  to 
acceptable  worship,  there  must  be  intelligent  faith  respecting 
the  object  of  worship — so,  in  order  to  faith,  there  must  be  a 
testimony,  spoken  or  written  ;  and  in  order  to  this  spoken  or 
written  testimony,  there  must  be  some  qualified  to  give  it ; 
and  in  order  to  be  qualified  to  give  a  testimony  on  such  a 
subject,  these  men  must  be  sent  of  God,  for  He  alone  can 
either  qualify  or  authorise  men  to  give  a  testimony  worthy  of 
belief  on  such  subjects.  ^     -^ 


374  DOCTRINAL.  [PABT  II. 

"  HoAv  then  shall  they  call  on  Him  in  whom  they  have 
not  believed "?  and  how  shall  they  believe  in  Him  of  whom 
they  have  not  heard?  and  how  shall  they  hear  without  a 
preacher'?  and  how  shall  they  preach  except  they  be 
sentr'i 

An  inspired  ministry  is  necessary  to  gain  the  object  of 
the  Divine  method  of  justification  by  believing.  Such  a 
ministry  was  the  apostolic.  "  We,"  says  Paul,  in  the  name 
of  all  his  apostolic  brethren, — "  We  have,  by  Jesus  Christ,  re- 
ceived from  God  grace  and  apostleship  for  the  obedience  of 
faith  among  all  nations  for  His  name."  They  were  "  put  in 
charge  with  the  Gospel,"  and  were  commanded,  "  beginning 
at  Jerusalem,"  to  "  go  into  all  nations,"  to  "  preach  the  Gos- 
pel to  every  creature."  This  passage  has  often  been  explained 
of  the  Christian  ministry  generally,  as  condemning  men  who 
ultroneously  assume  that  office.  No  doiibt  that  is  wrong; 
but  the  apostle  speaks  here,  not  of  what  is  improper,  but  of 
what  is  impossible.  There  is  no  room  to  doubt  that  the  sole 
meaning  is :  '  Without  a  divinely-qualified  and  authorised 
ministry,  the  truth  with  regard  to  the  way  of  salvation  through 
the  Messiah  must  be  unknown  to  mankind.'  The  "right- 
eousness of  God,"  till  revealed,  was  a  "mystery" — "what  eye 
had  not  seen,  what  ear  had  not  heard,  what  had  never  en- 
tered into  the  heart  of  man  to  conceive,"  till  God  manifested 
it  to  the  apostles.  If  men  are  ignorant  of  the  Messiah, 
they  cannot  believe  in  Him ;  and  if  they  do  not  believe  in 
Him,  they  cannot  call  on  Him  as  the  object  of  their  reli- 
gious trust ;  and  if  they  do  not  thus  call  on  Him,  they 
cannot  be  saved.  And  thus  the  method  of  justification  by 
believing  would  be  utterly  unavailing  for  the  purpose  for 
which  it  was  intended. 

The  appointment  of  such  a  ministry,  like  everything  else 
about  this  "  righteousness  of  God,"  Avas  the  subject  of  Old 
Testament  prediction  :  "  As  it  is  written.  How  beautiful  are 
the  feet  of  them  that  preach  the  Gospel  of  peace,  and  bring 

'  Ver.  14,  15. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  375 

glad  tidings  of  good  things  ! "  The  passage  is  quoted,  ap- 
parently from  memory,  from  Isa.  lii.  7.  In  the  beginning 
of  the  prophetic  oracle,  of  which  these  words  form  a  part,  it 
is  declared  that  Jehovah's  "  righteousness  was  near  ;  that  His 
salvation  was  gone  forth — a  salvation  that  was  to  be  for  ever, 
a  righteousness  which  was  not  to  be  abolished."^  And  the 
words  cited  refer  to  those  who  should  be  employed  to  an- 
nounce this  great  truth  to  Israel  and  the  nations — to  the 
Church  and  the  world ;  for  in  thus  establishing  this  right- 
eousness, in  accomplishing  this  salvation,  'Hhe  Lord  had  made 
bare  His  holy  arm  in  the  eyes  of  all  the  nations,  and  all 
the  ends  of  the  earth  were  to  see  the  salvation  of  God."^  It 
is  just  as  if  the  apostle  had  said,  '  The  agency  of  a  divinely- 
qualified  and  authorised  ministry,  which  is  necessary  to  give 
effect  to  this  method  of  justification,  by  proclaiming  the  truth 
about  it  to  all — both  Jews  and  Gentiles,  and  which  was  pro- 
mised before  in  the  Holy  Scriptures,  is  prepared — all  things 
are  ready.' 

The  result  of  all  this  should  have  been  the  universal  belief 
of  the  Gospel — the  universal  submission  to  the  righteousness 
of  God  by  Jew  and  Gentile.  But  how  different  was  the 
truth  !  "  But,"  i.e.,  notwithstanding  this  provision,  "  they," 
i.e.,  mankind,  "have  not  all  obeyed  the  Gospel."^  These 
words  are  equivalent  to  a  statement  that  comparatively  few 
believed  the  report  of  the  divinely-commissioned  messengers, 
and  yielded  to  the  influence  of  their  message.  This  was 
the  fact :  the  number  was  great,  abstractly  considered,  but 
small,  comparatively  viewed.  Few  of  either  Jews  or  Gentiles 
believed,  in  comparison  of  those  of  both  classes  who  did  not 
believe.  The  form  of  expression  is  peculiar.  It  states  an 
unpleasant  thing  in  the  least  disagreeable  way ;  just  as  in 
Heb.  iii.  16,  it  is  said,  "  But  some,  when  they  heard,  did  pro- 
voke ;"  which  "some"  were  "all  Avho  came  out  of  Egypt 
with  Moses,"  with  the  exception  of  Caleb  and  Joshua. 

This  result,  however  much  to  be  regretted,  was  nothing 

Usa.  li.  4-6.  2isa.  lii,  10.  3  Ver.  16. 


376  DOCTRINAL.  [PART  II. 

more  than  had  been  predicted  by  the  prophets.  "  For  Esaias 
saith,  Lord,  who  hath  beheved  our  report  1 "  This  is  the  first 
verse  of  the  fifty-third  chapter  of  Isaiah.  These  seem  to  be 
the  Avords  of  the  same  persons  who  are  spoken  of  in  the  oracle 
just  cited  from  Isaiah  hi.  7.  These  "  publishers  of  peace  and 
salvation"  were  to  have  reason  to  complain  that  comparatively 
few  credited  their  report.  The  event  had  corresponded  with 
the  prediction  ;  and  thus,  what  might  seem  an  objection  be- 
comes a  confirmation  of  the  Gospel. 

The  17th  verse  is  an  exegetical  note  on  the  passage  just 
cited,  showing  that  it  contained  in  it  a  confirmation  of  what 
the  apostle  had  just  said,  that  in  order  to  the  efficiency  of  the 
Divine  method  of  justification,  there  must  be  a  Divine  tes- 
timony presented  to  mankind.  "  So  then  faith  cometh  by 
hearing"^  (by  a  report,  for  the  same  word  is  used  here  as 
in  the  preceding  verse),  "and  hearing" — i.e.  the  report — "by 
the  word  of  God  " — a  Divine  revelation.  '  It  appears  from 
this  passage  that  the  Messianic  blessings  are  to  be  obtained 
through  the  faith  of  a  testimony  which,  though  delivered  by 
man,  is  indeed  the  testimony  of  God.' 

If  the  Gospel,  in  which  the  righteousness  of  God  by  faith  is 
revealed  in  order  to  be  believed,  is  not  universally — is  not 
even  generally,  believed  by  either  Jews  or  Gentiles,  the  cause 
is  not  to  be  sought  in  any  want  of  the  means  of  their  becom- 
ing acquainted  with  it.  This  is  what  the  apostle  states  in  the 
18th  verse  :  "  But,"  though  all  have  not  obeyed  the  Gospel, 
"  I  say.  Have  they  not  heard  ?"  Has  not  the  Divine  method 
of  justification  been  manifested  to  all  ?  has  it  not  been  re- 
vealed in  the  Gospel — a  revelation  fitted  for  all,  intended 
for  all  ?  Has  it  not  actually  been  very  extensively  proclaimed 
both  to  Jews  and  Gentiles'?  Has  not  the  commission  of  the 
risen  Saviour  been  followed  out "?  Are  the  Christian  evan- 
gelists not  going  to  all  the  world  and  preaching  the  Gospel 
to  every  creature  ?  "  Yea,  verily  :  " — the  words  originally 
used  by  the  Psalmist  as  descriptive  of  the  universal  intima- 


ecxOJj. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  377 

tions  given  by  the  visible  heavens  of  the  glory  of  Jehovah, 
may  be  applied  to  their  labours,  "  Their  sound  went  into  all 
the  earth,  and  their  words  to  the  end  of  the  world." 

This  was  a  state  of  things  on  which  the  Jews  had  not 
counted.  They  had  not  expected  a  spiritual  ^Messiah ;  they 
had  not  thought  of  a  method  of  justification  for  all  mankind, 
being  the  great  blessing  He  was  to  confer ;  they  had  not 
thought  of  the  faith  of  a  Divine  revelation  being  the  means  of 
interesting  individuals  in  His  benefits ;  they  had  especially 
not  thought  of  these  benefits  being  presented  to  all  men  on 
the  same  terms,  and  being  received  by  many  of  the  Gentiles, 
and  rejected  by  the  majoiity  of  the  Jews.  "  But,"  adds  the 
apostle,  "  I  say,  Did  not  Israel  know  1  First,  Moses  salth,  I 
will  provoke  you  to  jealousy  by  them  that  are  no  people, 
and  by  a  foolish  nation  I  will  anger  you.  But  Esaias  is  very 
bold,  and  salth,  I  w^as  found  of  them  that  sought  Me  not ;  I 
was  made  manifest  unto  them  that  asked  not  after  Me.  But 
to  Israel  he  salth,  All  day  long  I  have  stretched  forth  my 
hands  unto  a  disobedient  and  gainsaying  people."  ^ 

"  Did  not  Israel  know  I "  Were  not  the  Jews  aware  that 
the  events  accompanying  and  following  the  manifestation  of 
the  Divine  method  of  justification  were  to  take  place?  If 
they  were  not,  they  should  have  been,  for  they  are  distinctly 
enough  announced  in  the  writings  of  their  prophets.  "First," 
their  great  prophet  and  legislator  predicted  what  was  then 
taking  place.  The  passage  referred  to  is  Dent,  xxxil.  21, 
"  They  have  moved  Me  to  jealousy  by  that  w^hich  is  not  God; 
they  have  provoked  Me  to  anger  with  their  vanities  :  and  I 
will  move  them  to  jealousy  with  those  who  are  not  a  people ; 
I  will  provoke  them  to  anger  with  a  foolish  nation."  That 
w^onderful  chapter  contains  an  epitome  of  the  anticipated 
history  of  the  Israelites,  fi'om  the  times  of  Moses  down  to 
"  the  latter  days."  It  Is  an  intimation  that  God  would,  for 
the  punishment  of  their  sins,  withdraw  from  them  the  special 
favours  He  had  bestowed  on  them,  and  confer  them  on  those 

1  Ver.  19-21. 


378  DOCTRINAL.  [PART  IT. 

who  had  been  destitute  of  them,  and  Avho,  as  "fooHsh,"  which 
in  the  prophets  is  often  equivalent  to  idolatrous,  were  utterly 
unworthy  of  them ;  thus  making  those  the  objects  of  their 
jealousy  and  envy  who  had  previously  been  the  objects  of 
their  contempt  and  hatred.  This  thi'eatening  was  fulfilled 
when  the  great  body  of  the  Jews,  having  rejected  the  promised 
Messiah,  were  disowned  by  God,  and  when  He  "  visited  the 
Gentiles  to  take  out  of  them  a  people  for  His  name ;"  ^  "  when 
many  came,"  according  to  the  prediction  of  our  Lord,  "  from 
the  east  and  the  west,  and  sat  down  with  Abraham  and  Isaac 
and  Jacob  in  the  kingdom  of  heaven,  while  the  children  of 
the  kingdom  were  cast  out  into  outer  darkness."^ 

But  there  were  plainer  intimations  than  those  contained  in 
these  words  of  Moses.  "  But  Esaias,"  says  the  apostle,  "  is 
very  bold  " — in  still  stronger  and  more  explicit  terms  does  he 
speak  of  the  calling  of  the  Gentiles  and  the  rejection  of  the 
Jews.  The  passage  referred  to  is  Isa.  Ixv.  1,  2,  "  I  am  sought 
of  them  that  asked  not  for  Me  :  I  am  found  of  them  that 
sought  Me  not.  ...  I  have  spread  out  My  hands  all  the  day 
unto  a  rebellious  people."  The  apostle  keeps  to  the  reading 
of  the  Septuagint  version,  only  transposing  the  clause  in  the 
first  verse  Avhich  refers  to  the  calling  of  the  Gentiles.  Ac- 
cording to  Isaiah,  a  time  was  coming — plainly  under  the 
Messiah,  and  in  the  commencement  of  His  era,^  when  Jeho- 
vah should  be  sought,  so  as  to  be  found,  by  those  who  had 
not  previously  sought  Him,  and  made  manifest  to  those  that 
had  not  previously  asked  after  Him.  How  strikingly  was 
this  prediction  fulfilled  in  the  conversion  of  so  many  idolatrous 
Gentiles !  The  second  quotation,  which  is  the  2d  verse  of  the 
same  chapter,  refei's  in  equally  plain  terms  to  the  rejection 
of  the  Jews.  To  understand  the  full  force  of  the  passage, 
however,  it  is  necessaiy  to  read  the  rest  of  the  paragraph 
doA\ai  to  the  15th  verse.  ''But  to  Israel " — rather,  in  reference 
to  Israel,  for  the  words  are  not  an  address — "He  saith.  All  day 
long  I  have  stretched  out  my  hands  to  a  rebellious  and  gain- 

1  Acts  XV.  14  ^  Matt.  viii.  11,  12.  »  Ver.  17. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  379 

saying  people."^  On  the  hypothesis  that  this  is  a  Messianic 
oracle,  which  the  Jews  admitted,  nothing  can  be  a  more  just 
deduction  than  that  of  the  apostle,  that  Israel  had  the  means 
of  knowing  that  at  the  period  referred  to,  the  commence- 
ment of  the  Messianic  era,  the  wicked  descendants  of  Israel 
were  to  be  stripped  of  the  privileges  they  had  abused,  and 
the  Gentiles  so  introduced  among  the  people  of  God, 
that  "  of  them "  Jehovah  would  "  take  for  priests  and  for 
Levites."  ^  Even  the  office-bearers  of  the  Church  were  to  be 
Gentiles." 

Thus  has  the  apostle  briefly,  but  clearly,  stated  the  relations 
in  which  the  Divine  manifested  method  of  justification  stood 
to  the  Jews  and  Gentiles.  It  had  been  presented  to  both  in 
a  plain  revelation,  given  and  proclaimed  by  a  divinely-quali- 
fied and  authorised  class  of  teachers.  It  had  been  embraced 
by  many  of  the  latter  ;  it  had  been  rejected  by  the  majority 
of  the  former.  Gentiles,  ignorant  and  careless  about  God, 
had,  on  hearing  the  Gospel,  believed  it,  and  been  interested 
in  all  the  benefits  secured  by  the  Divine  method  of  justifica- 
tion ;  while  the  great  body  of  the  Jews,  continuing  wilfully 
ignorant  of  the  Divine  method  of  justification,  and  persevering 
in  endeavouring  to  establish  a  method  of  justification  for 
themselves,  had,  in  rejecting  the  Gospel,  of  course  shut  them- 
selves out  from  the  benefits  of  the  Divine  method  of  justifica- 
tion, which,  from  its  very  nature,  could  be  obtained  only  by 
believing ;  and  not  only  so,  but  had  exposed  themselves  to 
the  Divine  vengeance  for  this  last  and  crowning  act  of  a 
long  course  of  impenitence  and  disobedience.  Such  was  the 
state  of  things  when  the  apostle  wrote. 

This  state  was  not,  however,  so  gloomy  as  at  first  sight  it 
appeared,  in  reference  even  to  Israel.  Their  rejection  of  the 
Gospel  had  not  been  universal,  and,  therefore,  neither  was 
their  exclusion  from  the  blessings  connected  with  the  Divine 
method  of  justification,  nor  their  exposure  to  penal  inflic- 
tions, universal ;  and,  ultimately,  the  great  body  of  the  Jewish 

^  Ver.  21.  *  Isa.  Ixvi.  21. 


380  DOCTRINAL.  [PART  II. 

people  were  to  be  brought  to  believe  the  Gospel,  and,  along 
with  the  great  body  of  the  Gentile  nations,  converted  also  to 
the  faith  of  Christ,  to  enjoy  the  Divine  special  favour,  and  all 
the  blessings  which  this  of  course  secures.  All  Israel  was  to 
be  saved,  and  the  fulness  of  the  Gentiles  was  to  be  brought  in. 
The  illustration  of  these  points  occupies  the  whole  of  the  eleventh 
chapter,  and  shuts  up  the  doctrinal  part  of  the  epistle. 

The  apostle  thus  introduces  this  part  of  the  subject :  "  I 
say  then,  Hath  God  east  away  His  people  ?  God  forbid. 
For  I  also  am  an  Israelite,  of  the  seed  of  Abraham,  of  the 
tribe  of  Benjamin."  ^  God  had  cast  away  the  greater  part  of 
the  nation,  whom  He  had  afore  acknowledged  as  His  people, 
in  consequence  of  their  unbelief  and  obstinate  rejection  of  the 
proffered  Saviour  and  salvation.  There  was  no  doubt  of  that 
awful  fact.  But,  has  God  cast  off  the  descendants  of  Israel  ? 
has  He,  viewing  them  as  individuals,  cast  them  all  off?  has 
He,  viewing  them  as  a  nation,  cast  them  off /or  ever  f  That, 
from  the  sequel,  is  plainly  the  intended  force  of  the  apostle's 
question  ;  and  to  this  question  he  answers  by  his  strong  nega- 
tive, "God  forbid" — 'Let  it  not  be' — a  form  of  expression 
which  not  only  denies  the  supposed  fact,  but  deprecates  the 
consequences  which  would  flow  from  it ;  adding,  "  For  I  also 
am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of  Ben- 
jamin"— I  belong  to  the  sacred  family,  and  can  trace  my 
lineage.  It  is  as  if  he  had  said — ■'  If  it  had  been  so,  what 
would  have  become  of  me?  Blessed  be  God  it  is  not  so.' 
He  had  obtained  mercy,  and  so  might  all  Israel  have  done,  if, 
like  him,  they  would  have  but  submitted  to  the  righteousness 
of  faith.  "  God  hath  not  cast  away  His  people  wliom  He 
foreknew."  ^ 

By  "  God's  people,"  we  must  not  understand  here  either 
the  spiritual  Israel,  consisting  of  believing  Jews  and  Gentiles, 
or  the  believing  pai't  of  the  Jews.  It  is  plain  that  the  Israel 
he  is  speaking  of  is  the  same  Israel  mentioned  chap.  ix.  31, 
and  chap.  x.  1,  19,  21 — the  Israelitish  nation,  the  majority  of 

iChap.  xi.  1.  '  Ver.  2. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  381 

which  were  cast  off.  What  he  asserts,  and  goes  on  to  prove, 
is — that  the  Israehtish  people  were  neither  universally  nor 
finally  abandoned  of  God.  They  are  termed  "  His  people, 
whom  He  foreknew."  The  word  "  foreknow,"  in  chap.  viii. 
29,  signifies  to  foreappoint — to  predestinate.  But  it  admits  of 
another  rendering,  which  the  context  here  seems  to  require. 
To  know,  according  to  the  Hebrew  idiom,  signifies  to  ac- 
knowledge— as  Numbers  xvi.  5 ;  Amos  iii.  2.  To  foreknow, 
in  this  sense,  is  to  have  acknowledged  formerly.  There  is  an 
opposition  between  the  words  "  cast  off"  and  "  formerly  ac- 
knowledged." He  has  not  abandoned  the  Jews,  though  most 
of  them  have  abandoned  Him;  He  has  not  wholly,  or  for  ever, 
rejected  them.  There  is  still  a  portion  of  them,  in  respect  of 
whom,  in  all  the  emphasis  of  the  words.  He  is  "  their  God," 
and  they  are  "  His  people  ;"  and  there  is  a  period  in  futurity, 
when  the  great  body  of  the  nation  shall  again  acknowledge 
Him,  and  be  acknowledged  by  Him.  He  has  not  cast  off  all 
His  people ;  He  has  not  cast  them  ofi",  as  a  people,  for  ever. 
These  are  the  two  heads  of  the  remaining  part  of  the  apostle's 
discussion. 

The  first  of  these  he  illustrates  by  a  striking  incident  in  the 
history  of  Israel  in  former  times  :  "  Wot  ye  not  what  the 
Scripture  saith  of  Elias  ?"  ^ — in  the  history  of  Elias — "  how  he 
maketh  intercession  to  God  against" — how  he  complaineth  of, 
or  accuses — "  Israel,  saying,  Lord,  they  have  killed  Thy 
prophets,  and  digged  down  Thine  altars  ;  and  I  am  left  alone, 
and  they  seek  my  life.  But  what  saith  the  answer  of  God  to 
him?  I  have  reserved  to  Myself  seven  thousand  men,  who 
have  not  bowed  the  knee  to  the  image  of  Baal."^  This  pas- 
sage is  fi^"om  1  Kings  xix.  10.  It  is  quoted,  not  verbally,  but 
in  an  abridged  form  from  the  LXX.,  probably  fi'om  memoiy. 
At  the  period  referred  to,  the  great  body  of  the  ten  tribes 
had  abandoned  the  true  worship  of  God,  and  He  could  not 
acknowledge  them  as  His  people.  But,  from  among  them.  He 
still  had  a  people  who  acknowledged  Him,  and  whom   He 

M*'HA('«.  ^Yer.2-i. 


382  DOCTRINAL.  [PART  II. 

acknowledged — a  small  number  in  comparison  of  the  apostates, 
yet  still  a  considerable  number,  and  greatly  exceeding  what 
the  prophet  supposed  to  exist. 

Now  comes  the  application  of  this  fact  by  the  apostle  to 
the  case  before  him :  "  Even  so  then  at  this  present  time  also 
there  is  a  remnant  according  to  the  election  of  grace."  ^  Amid 
the  general  rejection  of  God  and  His  Messiah  by  the  Israel- 
ites, and  their  general  rejection  by  God  on  this  account,  there 
is  "  a  remnant"  —  a  comparatively  small  number — who  have 
obeyed  the  command,  "  Kiss  the  Son  ;"  "  This  is  My  beloved 
Son,  hear  Him  ;"  and  these  are  acknowledged  and  treated  by 
God  as  His  people. 

This  "  remnant"  is  characterized  as  a  remnant  "  according 
to  the  election  of  grace" — the  gracious  election  or  choice — a 
choice  not  founded  on  man's  merit,  but  on  God's  mercy — 
sovereign  grace.  A  part— a  small  part,  remained  faithful, 
according  to — in  pursuance  of — in  virtue  of,  their  being,  in 
sovereign  mercy,  chosen  out  from  among  those  who  sinfully 
rejected  the  Messiah,  and  who,  on  that  ground,  were  righte- 
ously rejected  by  God.  In  the  case  of  the  ancient  Israelites, 
it  was  as  idolaters  that  the  body  of  Israel  Avas  disowned — it 
was  as  faithful  that  the  remnant  were  acknowledged.  In  the 
case  of  the  Jews  in  the  apostolic  age,  it  was  as  unbelievers 
that  the  majority  were  cast  off,  and  as  believers  that  the 
minority  were  saved.  Yet  in  both  cases  the  diiference  origi- 
nated in  a  sovereign,  Divine  choice.  Left  to  themselves,  all 
would  have  been,  in  the  one  case,  idolaters ;  in  the  other, 
unbelievers. 

The  words  which  follow  appear  to  be  explanatory  of  the 
phrase,  "  election  of  grace  :"  "  And  if  by  grace,  then  is  it  no 
more  of  works  ;  otherwise  grace  is  no  more  grace.  But  if  it 
be  of  works,  then  is  it  no  more  grace ;  otherwise  work  is  no 
more  work,"^ — 'J-<^-)  '  Let  us  remember,  when  we  say  an 
election  of  grace,  how  much  these  words  imply — nothing  short 
of  the  entire  exclusion  of  all  human  icork  as,  foreseen,  the 

^  Ver.  6.  *  Ver.  6. 


SECT,  II.]   THE  DIVINE  METHOD  OF  JUSTIFICATION.  383 

cause  of  the  choice,  or  as,  as  actually  existing,  the  cause  of  the 
selection.  If  "  by  gi'ace"  the  selection  has  taken  place — if  it 
has  originated  in  sovereign  mercy  on  the  part  of  God,  as  we 
know  it  has — then  it  is  not  at  all  of  works  ;  works — merit,  any- 
thing in  man — cannot  be  its  cause,  otherwise  grace,  which  is 
sovereign,  self-moved  love,  would  lose  its  nature  ;  but  if  it 
were  of  works,  which  we  know  it  is  not,  then  it  were  no  more 
of  grace — the  cause  would  be  in  man,  not  in  God,  otherwise 
work  would  be  no  more  work — that  which  earns  reward. 
There  is  no  mingling  the  two  principles.  It  must  be  all 
earned,  or  none  ;  none  conferred  by  Divine  grace,  or  all. 
The  two  schemes  of  grace  and  works  cannot  be  combined 
without  destroying  the  plain  meaning  of  words,  and  confound- 
ing the  nature  of  things.  In  the  first  case,  the  cause  is  in 
God  ;  in  the  second,  in  the  creature.  In  the  one,  the  benefit 
is  matter  of  fii'ee  favour ;  in  the  other,  of  equitable  or  stipu- 
lated right.  If  the  grace  of  God  is  the  cause  of  election,  the 
merit  of  man  is  not ;  if  the  merit  of  man  is,  the  grace  of  God 
is  not.  Light  and  darkness,  heat  and  cold,  are  not  more 
opposed  to  one  another  than  grace  and  merit. 

"  What  thenl"  says  the  apostle,'  resuming  the  discussion. 
'How  does  the  matter  stand,  as  to  the  "  casting  off"  of  Israel 
now  being  as  like  that  "  casting  off"  in  the  time  of  Elijah, 
not  universal  ?  It  stands  thus  :  "  Israel  hath  not  obtained 
that  which  he  seeketh  for." '  "  Israel"  is  the  great  body  of 
the  Israelites,  who  have  not  obtained  that  which  they  sought 
for  ;  and  what  was  that  %  It  Avas  "  a  law  of  righteousness"^ — 
a  method  of  justification — a  way  of  securing  the  Divine  special 
favour;  and  justification,  or  the  special  favour  of  God,  by 
that  law,  method,  or  way.  This  they  sought,  not  in  God's 
way,  but  in  their  own  ;  not  by  the  faith  of  the  Gospel,  but 
by  the  works  of  the  law ;  and,  therefore,  they  had  not  at- 
tained it. 

But,  while  this  was  the  case  with  Israel  as  a  body,  "  the 
election  hath  obtained."     "  The   election"  here  is  used  as 

1  Ver.  7.  '  Chap.  ix.  31. 


384  DOCTRINAL.  [PART  II. 

equivalent  to  "  the  elect,"  just  as  "  the  circumcision  "  is  used 
as  equivalent  to  "  the  circumcised."  The  elect,  because  they 
were  the  elect,  in  consequence  of  an  influence  originating 
in  sovereign  mercy,  believed  the  Gospel,  submitted  to  "  the 
righteousness  of  God,"  and  thus  attained  to  the  true  way  of 
justification,  and  to  justification  by  that  way.  All  believing 
Jews  were  "justified  freely  by  God's  grace,  through  the  re- 
demption in  Christ  Jesus." 

Thus  God  has  still  a  people  from  among  the  Israelites, 
Israel  is  not  totally  cast  off*;  but  "the  rest" — those  who  are 
not  included  in  the  election — "  were  blinded,  or  hardened." 
The  peculiar  circumstances  in  which  they  were  placed,  as 
God's  chosen  people^the  predictions  of  the  prophets  respect- 
ing the  reign  of  the  Messiah — these,  which  were  the  work  of 
God,  misunderstood  by  the  great  body  of  the  Jews  in  conse- 
quence of  the  carnality  of  their  minds,  blinded  them,  so  that 
they  could  not  see  that  Jesus  Christ  was  the  Messiah ;  or  the 
heavenly  and  spiritual  salvation  offered  in  the  Gospel,  the 
glorious  emancipation  which  they  anticipated  from  Him. 
God  exercised  no  direct  influence  in  blinding  or  hardening 
the  unbelieving  Jews.  He  left  them,  after  clearly  stating  the 
truth  to  them,  to  the  natural  operation  of  their  depraved 
hearts,  in  the  circumstances  in  which  they  were  placed ;  and 
the  result  was,  they  rejected  His  Messiah,  and  salvation 
through  Him,  and  of  course  were  rejected  by  Him. 

And,  in  this  blindness  of  the  majority  of  the  Israelitish 
people,  there  was  a  striking  fulfilment  of  Old  Testament  pro- 
phecy, and,  of  consequence,  a  confirmation  of  the  truth  and 
divinity  of  that  Gospel,  on  which  their  rejection  might  be 
supposed  otherwise  to  cast  a  cloud  of  suspicion.  This  is  what 
is  stated  in  ver.  8,  9,  10 :  "  According  as  it  is  written,  God 
hath  given  them  the  spirit  of  slumber,  eyes  that  they  should 
not  see,  and  ears  that  they  should  not  hear,  unto  this  day. 
And  David  saith.  Let  tlieir  table  be  made  a  snare,  and  a  trap, 
and  a  stumbling-block,  and  a  recompense  unto  them  :  let  their 
eyes  be  darkened,  that  they  may  not  see,  and  bow  down  their 
back  alway." 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  385 

The  first  passage  referred  to  by  the  apostle  is  from  the 
Prophet  Isaiah^ — "For  the  Lord  hath  poured  out  upon  you  the 
spirit  of  deep  sleep,  and  liath  closed  your  eyes."  The  quota- 
tion seems,  like  so  many  more  iu,  the  apostle's  writings, 
made  from  memory.  The  whole  of  the  twenty-ninth  chap- 
ter is  occupied  with  a  prediction  of  events  which  exactly 
correspond  with  those  of  the  closing  scene  of  the  Jewish 
polity,  and  to  which  no  satisfactory  correspondence  can  be 
found  in  any  other  period  of  their  histoiy.  To  be  imder  the 
influence  of  the  "  spirit  of  deep  sleep,"  or  rather  of  stupefac- 
tion, is  to  be  in  a  state  of  delusion — to  be  under  the  guidance 
of  Avhat  the  apostle,  in  chap.  i.  28,  calls  "  a  reprobate  mind," 
to  which  God  gave  up  the  idolatrous  Gentiles — better  ren- 
dered in  the  margin,  'a,  mind  void  of  judgment;'  and  by 
"  God  giving  this,"  we  are  to  understand  God  punishing 
tliem  for  their  sins,  by  not  interfering  with  the  natural  ope- 
ration of  circumstances  on  their  depraved  minds  to  stupify 
and  delude.  The  word  '  to  give,'  is  used  in  a  similar  way 
in  Gen.  xxxi.  7,  and  Deut.  xviii.  14,  where  it  is  rendered 
'  suffered.' 

The  remaining  words  in  the  8th  verse  are  an  allusion  to, 
rather  than  a  quotation  of,  either  Isa.  vi.  9,  10,  or  Deut.  xxix. 
4.  Tlie  first  of  these  passages  runs  thus  :  "  And  he  said,  Go 
and  tell  this  people.  Hear  ye  indeed,  but  understand  not ;  and 
see  ye  indeed,  but  perceive  not.  !Make  the  heart  of  this 
people  fat,  and  make  their  ears  heavy,  and  shut  their  eyes ; 
lest  they  see  with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  and  convert,  and  be  healed." 
The  second,  thus  :  '"'  Yet  the  Lord  hath  not  given  you  an 
heart  to  perceive,  and  eyes  to  see,  and  ears  to  hear,  unto  this 
day."  The  first  of  these  passages  is  referred  to  by  our  Lord 
(Matt.  xiii.  14;  Mark  iv.l2;  Luke  viii.  10);  and  by  the 
Evangelist  John  (chap.  xii.  40),  and  by  the  apostle  Paul,  to 
their  countrymen,  in  a  manner  that  leads  us  to  conclude  that 
it  was  directly  prophetic  of  them.     The  second  plainly  is  a 

^  Chap.  xxix.  10. 

2b 


386  DOCTErNAL.  [part  II. 

description  of  Closes'  contemporaries.  The  most  probable  in- 
terpretation is,  that  "  as  it  is  written"  should  be  considered  as 
equivalent  to  'to  use  the  words  of  Scripture,'  and  that  the 
verse  is  to  be  considered  as  the  apostle's  own  description  of 
the  unbelieving  Jews,  clothed  in  Old  Testament  language. 
The  meaning  seems  to  be — '  The  great  body  of  the  Jewish 
people  have,  according  to  the  description  of  their  legislator 
and  prophets,  been  all  along,  and  continue  to  be,  a  stiff-necked 
and  rebellious  race ;  and  though,  for  this,  they  have  been 
without  doubt  entirely  to  blame,  yet  still  this  state  of  mind, 
as  the  natural  effect  of  the  Divine  arrangements  on  the 
depraved  minds  of  the  Jews,  the  Divine  Being  is  consi- 
dered as  having  such  an  agency  in  producing,  that  He 
may,  in  a  sense  not  implying  that  He  is  the  author  of  sin, 
be  said  to  give,  as  a  punishment  for  sin,  the  spirit  of  stu- 
pidity— the  eyes  and  the  ears  inept  to  perform  their  proper 
functions.' 

The  last  passage  referred  to  is  cited  from  Psalm  Ixix.  22. 
There  is  no  reasonable  doubt  that  this  psalm  is  a  direct  pre- 
diction respecting  the  sufferings  of  the  Messiah,  and  the 
glories  which  were  to  follow.  It  has  all  the  characteristics  of  the 
Messianic  psalms ;  there  is  much  in  it  that  cannot  without  vio- 
lence be  applied  to  any  but  the  Messiah — nothing  in  it,  rightly 
interpreted,  that  is  not  applicable  to  Plim  ;  in  its  structure,  it 
exactly  corresponds  to  other  psalms  undoubtedly  Messianic ; 
and  passages  fi*om  it  are  repeatedly  cited  in  the  New  Testa- 
ment as  predictions.  Its  awful  imprecations  by  the  Mes- 
siah are  ihustrative  of  what  the  apostle  meant  when  he  repre- 
sented his  kinsmen,  his  brethren  according  to  the  flesh,  as  an 
"  anathema  by  Christ."  They  are  a  prediction  of  what  should 
befall  the  opposers  of  the  Messiah,  as  the  righteous  punish- 
ment of  their  opposition  to  Him.  "  Their  table  was  to  be 
made  a  snare,  and  a  trap,  and  a  stumbling-block,  and  a  recom- 
pense to  them  ;  their  eyes  were  to  be  darkened,  so  as  not  to 
see,  and  their  back  to  be  bowed  down  always."  The  general 
meaning  is  that  their  privileges  and  advantages,  through  their 
abuse  of  them,  should  be  the  occasion  of  their  delusion  and 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  387 

punishment.  They  were  to  become  the  victhns  of  delusion, 
and  the  subjects  of  a  most  degrading  spiritual  slavery.  The 
prediction  was  fulfilled  in  the  case  of  the  Jews  of  the  apostle's 
age,  and  continues  to  be  fulfilled  in  the  case  of  their  posterity 
who  walk  in  their  footsteps.  The  Old  Testament,  through 
their  misinterpretation,  confirms  them  in  their  unbelief,  and 
they  are  under  the  bondage  of  Talmudic  superstition.  Indeed, 
it  has  been  remarked,  that  the  first  part  of  the  prophecy  was 
verified  even  to  the  letter  in  the  case  of  the  Jews,  when,  in 
the  destruction  of  their  city,  "  wrath  came  on  them  to  the  utter- 
most." "  Their  table" — their  paschal  feast,  was  a  snare  to  take 
them,  a  stumbling-block,  an  occasion  of  their  fall,  when, 
towards  the  close  of  the  Jewish  war  under  Titus,  a  vast  mul- 
titude, collected  from  all  quarters  to  observe  the  passover  and 
to  supplicate  the  assistance  of  their  God  against  their  enemies, 
met,  in  the  crucifixion  of  thousands  of  them,  with  "  a  re- 
compense"— a  most  appropriate  punishment  of  their  great 
national  sin  in  having,  by  the  hands  of  the  Romans,  crucified 
and  slain  the  Messiah.^ 

This  state  of  spiritual  blindness  and  obduracy,  and  derelic- 
tion by  God,  and  deep  degradation  and  suffering,  into  which 
the  Jewish  people  generally  sunk  on  their  rejecting  the  Mes- 
siah, and  which  still  continues — for  hitherto  it  has  only  been  a 
very  small  remnant  that  have  attained  Messianic  blessings — is 
not  to  continue  always.  By  means  of  these  awful  events,  those 
blessings  were  communicated  more  speedily  and  more  exten- 
sively to  the  Gentiles  than  otherwise  they  could  have  been, 
and  a  destined  period  would  assuredly  arrive,  when  the  great 
body  of  the  Jews,  remaining  a  distinct  people,  and  the  great 
body  of  the  Gentile  nations,  should,  by  submitting  to  "  the 
righteousness  of  God,"  become  heirs  of  the  common  salva- 
tion. 

The  manner  in  which  the  manifested  Divine  method  of 
justification  works  out  its  great  intended  results,  remains  un- 
changed, unchangeable.     The  Divine  testimony  respecting  it 

'  Joseph.  Bell.  Jud.  vi.  9,  3. 


388  DOCTRINAL.  [PART  II. 

must  be  believed,  In  order  to  its  benefits  being  realized.  This 
testimony,  contained  in  the  apostolic  writino;s,  must  be  urged 
on  the  attention  of  mankind,  both  Jews  and  Gentiles.  As 
there  is  nothing  restrictive  in  the  revelation  itself,  it  ought  to 
be  made  known  to  men  of  every  nation,  people,  kindred,  and 
tongue — to  every  human  creature  under  heaven.  This  is  the 
Church's  duty ;  but,  alas  !  how  very  imperfectly  has  it  been 
performed !  Where  this  testimony  is  made  known,  no  human 
being  remains  personally  uninterested  in  the  blessings  it 
reveals  and  conveys,  but  by  his  own  wilful  unbelief.  We 
cannot  plead  that  we  have  not  heard.  Yet,  is  it  not  true, 
that  not  all  of  us  who  have  heard  have  believed?  What  is 
the  reason?  Not  want  of  plainness  in  the  testimony,  not 
want  of  power  in  the  evidence.  The  true  reason,  in  the  case 
of  unbelievers  now,  as  in  the  case  of  the  Jews  then,  is,  they 
like  neither  the  Saviour  nor  the  salvation.  But  we  must 
either  have  this  Saviour  or  none  at  all — this  salvation  or  per- 
dition must  be  our  portion — "  There  is  no  name  given  under 
heaven  among  men  by  which  we  may  be  saved,  but  the  name 
Jesus."  If  any  of  us  at  last  are  found  uninterested  in  the 
Divine  method  of  Justification,  and  therefore  liable  to  the 
tremendous  evils  from  which  it  alone  saves,  we  shall  be  found, 
in  some  respects,  even  more  guilty  than  the  unbelieving 
Jews  in  the  primitive  age;  and  He  who  spared  not  them, 
assuredly  will  not  spare  us. 

There  are  some  practical  instructions  very  distinctly,  though 
indirectly,  intimated  in  the  commencing  paragraph  of  the 
eleventh  chapter,  which  I  think  it  right  briefly  to  notice 
before  proceeding  to  the  illustration  of  the  next  subdivi- 
sion of  the  apostle's  argument.  (1.)  Let  us  be  cautious 
as  to  the  conclusions  we  draw  from  acknowledged  and  un- 
doubted truths.  They  by  no  means  warrant  all  the  infer- 
ences which  have  been  plausibly  drawn  from  them.  (2.) 
Let  us  be  cautious  and  charitable  in  the  judgments  we  form 
of  bodies  of  men :  God  may  have  people  Avhere  we  would  not 
expect  to  find  them.  (3.)  Let  us  guard  against  desponding 
views  with  regard  to  religion.     EHjah's  mistake  has  often 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  389 

been  committed.  (4.)  Let  us  take  heed  not  to  resist  the  fair 
influence  of  truth  and  its  evidence.  If  we  do,  we  need  not 
wonder  that  we  should  be  dehvered  over  to  the  hands  of  the 
great  deceiver — "  given  up  to  strong  dehisions,  to  beheve  a 
lie"  and  be  involved  in  the  condemnation  of  those  who,  if 
they  make  not  lies,  love  them,  and  who  believe  not  the 
truth,  just  because  they  loved  it  not.  For,  as  our  Chris- 
tian poet  has  it : — 

"  He  that  tvill  be  cheated :  to  the  last, 
Delusions,  strong  as  hell,  shall  bind  him  fast." 


13.  Future  relations — The  great  body  of  both  Jews  and  Gentiles 
are  to  embrace  the  Goi^jjel  and  enjoy  the  benefits  of  the  Divine 
Method  of  Justification. 

Such  was  the  state  of  things  wdien  the  apostle  wrote,  and, 
after  eighteen  centuries,  this  substantially  remains  the  state  of 
things  still.  But  it  shall  not  be  always  so.  The  actual  rela- 
tion of  the  manifested  Divine  method  of  justification  to  man- 
kind shall  yet  better  correspond  to  the  wants  of  the  race,  on  the 
one  hand,  and  the  capabilities  and  tendencies  of  the  Divine 
economy,  on  the  other.  The  general  rejection  of  the  Gospel 
by  the  Jews  was  to  be  subordinate  to  its  more  speedy  and 
extensive  reception  by  the  Cientiles ;  the  advantages  enjoyed 
by  the  Gentiles,  in  consequence  of  their  receiving  the  Gospel, 
were  to  operate  in  exciting  a  jealousy  on  the  part  of  the  Jews 
which  would  lead  to  their  conversion,  which,  in  its  turn,  would 
be,  as  it  were,  life  from  the  dead  to  the  Gentiles,  and  ultimately 
"  the  fulness  of  the  Gentiles  shall  come  in,"  and  "  all  Israel 
shall  be  saved."  The  great  body  of  mankind,  both  Jews  and 
Gentiles,  after  being  alternately  shut  up  in  unbelief,  shall  be- 
come the  objects  of  Divine  mercy,  and  together  enjoy  the 
blessings  of  the  Christian  salvation,  to  the  praise  of  the  depth 
of  the  riches  of  the  wisdom  and  power  and  grace  of  Him  of 
whom  are  all  things,   and  to  whom  are  all  things.     Such 


390  DOCTRINAL.  [PART.  II. 

is    an    outline  of  the   train  of  thought  to    the  end  of  the 
chapter. 

The  greater  part  of  what  is  more  fully  developed  in  the  sequel 
of  the  chapter  is  presented  in  a  very  condensed  form  in  the 
11th  verse.  "  I  say  then,  Have  they,"  i.e.  Israel,  "  stumbled 
that  they  should  fall  ?  God  forbid :  but  rather  through  their  fall 
salvation  is  come  unto  the  Gentiles,  to  provoke  them  to  jea- 
lousy." Israel's  "  stumbling"  is  plainly  the  rejection  of  the 
Messiah  by  the  great  body  of  the  Jewish  people,  and  their 
consequent  exclusion  from  the  Messianic  blessings  :  the  stum- 
bling includes  both  the  sin  and  its  punishment.  The  refer- 
ence seems  not  to  the  unbelieving  Jews  as  individuals ;  for 
without  question  thei/,  continuing  in  unbelief,  had  stumbled  so 
as  to  fall.  The  finally  impenitent  individual,  be  he  Jew  or  Gen- 
tile, so  falls  as  never  to  rise  again.  The  question  of  the 
apostle  is  (and  it  naturally  rose  out  of  what  he  had  said 
respecting  a  portion  of  the  Jews — the  election,  who  through 
believing  had  obtained  the  righteousness  which  is  by  faith) 
— '  What  is  to  become  of  the  rest — the  great  body  of  the  na- 
tion?' Tl>e  question  admits  of  two  senses,  according  as  you 
understand  the  particle  translated  "  that,"  as  meaning  '  so 
that,'  or  '  in  order  that.'  In  the  first  case,  the  meaning  is, 
'  Have  the  Jews,  by  rejecting  the  ^lessiah,  brought  themselves 
into  such  a  state,  that  they  shall  never  more  form  a  part  of 
the  Church  of  God?  In  their  case,  has  the  harvest  come? 
has  the  wheat  been  gathered  in,  and  are  "  the  rest"  to  be 
consigned  as  tares  to  the  fire?'  In  the  second  case,  the  mean- 
ing is,  '  What  was  the  design  of  God  in  permitting  this  sin, 
and  visiting  it  with  this  judgment ;  was  it  that  the  people 
should  be  utterly  destroyed — that,  having  fallen,  they  never 
miglit  rise  ?'  From  the  answer  given,  it  would  appear  that  the 
last  is  the  meaning — a  meaning  which  will  be  found  to  in- 
clude the  first.  To  the  question.  Is  the  final  cause  of  what  has 
happened  to  Israel  that  they  may  be  dcstroved  ? — to  this  ques- 
tion, the  apostle  replies,  "  God  forbid  !"  The  destruction  of 
the  Jewish  people  is  not  the  final  cause  of  what  has  taken 
place  as  a  Divine  arrangement,  nor  is  it  that  in  which,  as  a 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  391 

Divine  dispensation,  it  will  issue.  The  final  end  is  twofold : 
first,  tliat  "  through  their  falP  salvation  might  come  unto 
the  Gentiles ;"  and  secondly,  "  to  provoke  them,  that  is  the 
Jews,  to  jealousy."  Let  us  inquire  what  the  two  ends  thus 
described  are,  and  endeavour  to  show  how  the  stumbling  of 
the  Jews — then*  rejection  of  the  IMessiah,  and  the  punishment 
they  thus  brought  down  upon  themselves — was  fitted  to  serve, 
and  has  served,  or  will  serve,  these  ends. 

The  first  purpose  intended  to  be  serv^ed  by  the  rejection  of 
the  Messiah  by  the  Jews,  and  their  rejection  in  consequence 
of  this,  is,  "  that  through  their  fall  salvation  should  come  unto 
the  Gentiles."  The  general  unbelief  of  the  Jews,  and  their 
punishment  for  it,  were  the  means  of  the  Gentiles  becoming 
more  speedily  and  extensively  acquainted  with  the  Gospel, 
and  thus  interested  in  the  salvation  Avhich  it  at  once  reveals 
and  conveys,  than  otherwise  they  could  have  been.  Though 
the  Jews  had  universally  embraced  Christianity,  we  have  no 
reason  to  think  that  the  Gentiles  would  have  been  perma- 
nently excluded  from  its  benefits :  but  it  seems  evident,  that 
such  an  event,  however  desirable  in  itself,  would  have  at  once 
prevented  the  Gentiles  from  hearing  the  Gospel  so  soon,  and 
would  have  thrown  difficulties  in  the  way  of  their  receiving  it 
when  they  did  hear  it. 

The  command  of  our  Lord  was  to  "  preach  the  Gospel  to 
all  nations,"  but  to  begin  at  Jerusalem.  "  The  blessings  of 
the  Gospel  were  to  be  offered  to  the  Jews  first."  It  every 
way  suited  the  genius  of  the  economy,  whose  leading  character 
is  sovereign  grace,  that  the  murderers  of  the  Son  of  God 
should  have  the  first  offer  of  pardon — that  they  who  had  struck 
the  rock  should  be  invited  to  take  the  first  draught  of  the 
waters  of  salvation  which  flowed  from  it ;  ^  that  they  who  had 
shed  the  blood  of  atonement  should  be  urged  to  become  the 
living  proof  that  it  indeed  cleanseth  from  all  sin.  Accord- 
ingly, the  primitive  teachers  of  Christianity,  for  a  considerable 
time,  confined  their  evangelical  labours  to  their  countrymen, 

*  'Trat.pu.XTuy.ot,.  ^  Grosvenor. 


392  DOCTRINAL.  -  [PART  II. 

the  Jews ;  and  even  when  they  went  beyond  the  boundaries 
of  the  Holy  Land,  the  conversion  of  Jews  was  the  primary 
object  of  their  exertions.  Had  the  Jews  generally  discovered 
a  teachable  disposition,  there  would  have  been  opened  a  wide 
field  to  the  apostles  and  evangelists,  which  would  have  em- 
ployed them  for  a  considerable  period.  But  when  the  Jews,  as 
they  generally  did,  opposed  and  blasphemed,  nothing  remained 
for  the  propagators  of  Christianity,  but  to  turn  themselves  to 
the  Gentiles.  The  best  commentary  on  this  view  of  the  sub- 
ject is  to  be  found  in  the  facts  recorded  respecting  the  con- 
duct of  the  primitive  evangelists,  of  Avhich  we  have  a  spe- 
cimen, Acts  xiii.  14-48  ;  xxviii.  17-28. 

But  this  is  not  the  only,  nor  perhaps  the  principal,  Avay  in 
which  the  general  rejection  of  Christianity  by  the  Jews  con- 
duced to  the  speedier  and  more  extensive  conversion  of  the 
Gentiles.  Christianity,  if  it  had  been  universally  embraced 
by  the  Jews,  would  have  been  much  less  likely  to  be  embraced 
by  the  Gentiles.  This  may  seem  strange ;  but  it  is  true,  and 
it  is  not  difficult  to  make  its  truth  evident.  There  existed,  as 
is  well  known,  an  inveterate  antipathy  between  the  Jews  and 
the  Gentiles.  The  Jews  regarded  the  Gentiles,  and  the  Gen- 
tiles the  Jews,  with  equal  contempt  and  hatred.  Had  the 
Jews,  as  a  body,  received  Christianity,  that  religion  would 
have  worn  to  the  Gentiles  the  repugnant  aspect  of  the  religion 
of  the  Jews.  In  this  case,  too,  it  is  highly  probable  that  the 
converted  Jewish  nation  would  have  continued,  as  so  many  of 
the  individual  converts  from  among  them  did,  "  zealous  for 
the  law  of  Moses,"  and  not  at  all  vnilikely  that  they  would  have 
insisted  on  proselytes  from  among  the  Gentiles  submitting  to 
its  ritual  institutions.  It  is  easy  to  see  what  obstacles  such  a 
state  of  things  would  have  placed  in  the  way  of  the  general 
Christianization  of  the  Gentiles.  All  the  difficulties  which  lay 
in  the  way  of  a  heathen  becoming  a  Jew,  would  have  lain  in 
the  Avay  of  his  becoming  a  Christian.  But  when  Christianity 
was  embraced  only  by  a  small  minority  of  Jews,  it  became  evi- 
dent that  Judaism  and  Christianity  were  two  very  diffi:»rent 
things ;  and  when  it  was  understood  that  one  great  cause  wh}'' 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  393 

the  majority  of  the  Jews  rejected  Christianity  was  its  Hberal 
character — its  placing  Jews  and  Gentiles  on  a  level  as  to 
religious  privilege,  it  is  easy  to  see  how  its  rejection  by  the 
former  Avould  be  a  powerful  recommendation  of  it  to  the  lat- 
ter. Thus,  in  consequence  of  an  event  in  itself  deeply  to  be 
deplored,  Christianity  assumed  at  once  that  liberal  unencum- 
bered form  Avhich  fitted  it  to  be  the  religion  of  "  men  of  every 
kindred,  and  people,  and  tongue,  and  nation." 

This  was  the  direct  primary  design  of  the  casting  away  of 
the  Jews ;  but  it  was  intended,  through  the  gaining  of  this 
end,  to  gain  another  one,  namely,  the  restoration  of  the  great 
body  of  the  Jews  to  the  enjoyment  of  the  blessings  oidy  to  be 
found  among  the  people  of  God.  Salvation  came  to  the  Gen- 
tiles, through  the  fall  of  the  Jews,  "  for  to  provoke  them"  i.e. 
the  Jews,  "  to  jealousy,"  or  emulation.  The  advantages  pos- 
sessed by  the  Gentiles,  in  consequence  of  their  having  embraced 
Christianity — especially  viewed  in  connection,  both  with  the 
wretched  circumstances  in  which  they  were  in  their  previous 
state  of  heathenism,  and  with  the  degraded  and  wretched  state 
into  which  the  Jews  have  fallen  since  their  rejection  of  Christ 
— are  obviously  fitted  to  lead  the  Jews  to  serious  reflec- 
tion, and  to  excite  in  them  emulation,  envy,  jealousy  of  the 
Gentiles,  which  may  produce  inquiry  leading  to  faith.  Who 
can  tell  in  how^  many  individual  cases  this  has  happened  since 
the  apostle  wrote  these  words  ?  And  when  converted  Gen- 
tiles, both  as  individuals  and  as  churches,  more  fully  develop 
the  direct  and  indirect  advantages  which  the  reception  of 
Christianity  is  fitted  to  communicate  than  they  have  ever  yet 
done,  which  they  easily  might  do,  which  we  doubt  not  they 
shall  do,  then  an  influence  shall  go  forth  which  Jewish  obsti- 
nacy shall  not  be  able  to  resist,  and  the  glorious  event  more  fully 
unfolded  in  the  sequel — the  general  conversion  of  the  Israel- 
itish  people,  shall  take  place. 

And  then  this  change  in  the  state  of  Israel  w^ill  re-act,  in  its 
turn,  in  the  most  favourable  way  on  the  Gentiles.  "Now,  if 
the  fall  of  them  be  the  riches  of  the  world,  and  the  diminish- 
ing of  them  the  riches  of  the  Gentiles,  how  much  more  their 


394  DOCTRINAL.  [PART  II. 

fulness  ?  "  ^  In  this  verse  emphasis  is  given  to  the  sentiment 
by  repetition.  In  the  first  parallel  the  sense  is  incomplete. 
The  full  expression  is,  '  If  the  fall  of  them  be  the  riches  of  the 
world,  how  much  more  their  restoration  ?  '  Though  the  tem- 
porary unbelief  and  consequent  fall  of  Israel  have  greatly  con- 
duced to  the  promotion  of  the  interests  of  the  Gentiles,  it  does 
not  at  all  follow  that  the  continuance  of  this  degraded  state  of 
Israel  is  necessary  to  the  continuance  of  the  exalted  state  of 
converted  Gentiles,  or  would  be  indeed  at  all  advantageous  to 
them.  The  truth  is  just  the  reverse.  The  fall  of  Israel  has 
served  its  purpose  to  the  Gentiles.  They  have  derived  ad- 
vantage, great  advantage,  from  it;  but  they  are  also  to  derive 
advantage,  still  greater  advantage,  from  their  rise.  This 
seems  the  plain  meaning  of  the  words  of  the  apostle.  The 
fall  of  the  Jews  is  their  rejection  of  the  Messiah,  and  its  results 
to  them.  The  diminutionof  the  Jews  is  their  lessened,  degraded 
state — a  state  devoid  of  privileges  formerly  possessed — a  state 
of  spiritual  poverty.  And  the  fulness  of  the  Jews  is  the  state 
of  fulness  of  blessiiig  which  shall  belong  to  them  when,  moved 
by  jealousy,  they  return  to  their  God,  and  embrace  His  Mes- 
siah. And  what  the  apostle  states  is  this,  '  If  the  Gentiles  have 
derived  so  much  advantage  from  the  former,  what  Avill  they  de- 
rive from  the  latter?  The  conversion  of  the  Jews  will,  directly 
and  indirectly,  do  more  for  the  advantage  of  the  Gentiles  than 
their  unbelief  has  done.'  Such  a  result  may  naturally  be  ex- 
pected. It  is  easy  to  see  in  how  many  ways  the  general  con- 
version of  the  Jews,  were  it  now  to  take  place,  would  conduce 
more  to  the  speedy  and  extended  progress  of  Christianity, 
than  their  unbelief  did  in  the  primitive  age.  And  this  is 
quite  in  accordance  with  old  Testament  prediction. 

The  two  following  verses,^  though  not,  strictly  speaking, 
parenthetical,  are  an  expression  of  the  deep  interest  the  apostle 
felt  in  the  subject  of  which  he  was  writing,  and  the  influence 
it  exerted  over  him,  as  an  object  of  his  labours,  as  the  apostle 
of  the  Gentiles.     "  For  I  speak  to  you  Gentiles,  inasmuch  as 

'  Ver.  12.  2  Ver.  13,  14. 


SECT.  II.]       THE  DIYINE  METHOD  OF  JUSTIFICATION.  395 

I  am  the  apostle  of  the  Gentiles,  I  magnify  my  office  :  if  by 
any  means  I  may  provoke  to  emulation  them  which  are  my 
flesh,  and  save  some  of  them."  These  words  seem  intended  to 
meet  a  tacit  objection  :  But  if  the  conversion  of  the  Jews  be  a 
matter  of  such  importance,  why  do  you  not  devote  yourself  to 
it  ?  The  reply  is  twofold.  First,  The  apostleship  of  the  Gen- 
tiles is  the  spliere  appointed  me  by  my  Master ;  He  said  to  me, 
"  Depart,  for  I  will  send  thee  far  hence  unto  the  Gentiles." 
For  this  work  he  was  peculiarly  fitted.  He  who  wrought 
effectually  in  Peter  to  the  apostleship  of  the  circumcision,  the 
same  was  mighty  in  Paul  toward  the  Gentiles ;  and  the  apostles 
at  Jerusalem  "  saw  that  the  Gospel  of  the  uncircumcision 
was  committed  to  him."^  And  Secondly,  In  executing  that 
commission,  he  was  doing  what  was  fitted  to  forward  the  con- 
version of  the  Jews,  and  doing  it  for  that  piirpose ;  q.d.^\ 
speak  the  word  to  you  Gentiles,  rather  than  to  the  Jews,  inas- 
much as  I  am  especially  appointed  to  do  so  :  I  magnify  my 
office — I  make  much  of  my  office  :  it  is  a  wide  sphere,  and  I 
do  what  I  can  to  occupy  it,  and  to  convert  as  many  Gentiles 
as  possible  ;  but  in  doing  this,  I  am  not  forgetfal  of  those 
whom  I  regard  as  a  part  of  myself — my  flesh.  One  great 
reason  Avhy  I  am  so  desirous  thoroughly  to  Christianize  the 
Gentiles  is,  that  seeing  their  holy  happiness,  some  of  my 
deluded  countrymen  may  so  emulate  this  happiness  as  to 
seek  to  share  it,  and  thus  I  may  be  the  means  of  their  sal- 
vation.' 

In  the  15th  verse,  the  apostle  reverts  to  the  idea  introduced 
at  the  12th.  "  For  if  the  casting  away  of  them  be  the  recon- 
ciling of  the  world,  what  shall  the  receiving  of  them  be  but 
life  from  the  dead  ?  "  '  The  rejection  of  the  great  body  of  the 
Jews  on  account  of  their  unbelief,  was  the  means  of  bringing 
Gentiles,  who  were  aliens,  strangers,  enemies  from  the  holy 
commonwealth,  into  reconciliation  with  God  through  the 
faith  of  the  Gospel.  If  so  untoward  an  event  produced  such 
happy  consequences,  how  much  happier  consequences  might 

1  Acts  xxii.  21.  2  Gal.  ii.  7,  8.  3  Ver.  15. 


396  DOCTRINAL.  [PART  II. 

reasonably  be  anticipated  from  an  event  of  an  opposite  cha- 
racter? "What  shall  tlie  receiving  of  them" — that  is,  the  re- 
storation of  the  great  body  of  the  Israelites  to  the  privileges  of 
the  Church  in  a  far  higher  state  than  when  they  had  for- 
merly been  members  of  it — "  be  but  life  from  the  dead  ? " 
Some  have  supposed  that  the  words  "  life  from  the  dead,"  re- 
fer to  the  happy  change  which  shall  take  place  on  the  Israel- 
ites. No  doubt,  Ezekiel's  j)rediction  shall  be  verified  in  that 
event.^  But  the  construction  of  the  passage  constrains  us  to 
apply  these  words  to  the  Gentiles.  The  restoration  of  the 
Jews  shall  be  to  the  Church,  composed  chiefly,  almost  entirely, 
of  Gentiles,  as  "  life  from  the  dead."  It  shall  produce  the 
happiest  efi^ects  :  it  is  easy  to  see  how  it  must  do  so.  It  is  not 
unlikely  that  the  words  are  also  intended  to  intimate,  what 
they  naturally  enough  suggest,  that  the  Church,  at  the  period 
of  the  conversion  of  the  Jews,  shall  be  in  a  comparatively 
dead  state,  and  that  this  wonderful  event,  in  itself  and  its 
effects,  is  to  be  the  means  of  a  great  revival. 

The  words  that  follow"  do  not  give  the  reason  for  the  fact, 
that  the  conversion  of  the  Jews  shall  be  a  great  blessing  to 
the  Gentile  churches  ;  but  they  give  a  reason  for  a  statement 
which  that  fact  supposes,  namely,  that  there  is  to  be  a  general 
conversion  of  the  Jews ;  and  it  is  with  the  evidence  of  this  that 
the  apostle  is  chiefly  engaged  to  the  end  of  the  chapter.  It  is 
as  if  the  apostle  had  said,  'And  we  have  reason  to  expect  that, 
as  they  have  been  cast  away,  they  shall  be  again  received. 
"For  if  the  first-fruit  be  holy,  the  lump  also  is  holy;  and  if 
the  root  be  holy,  so  are  the  branches."  ' 

In  order  to  apprehend  the  force  of  the  apostle's  argument, 
it  is  necessary,  in  the  first  place,  that  we  imderstand  the 
meaning  of  the  figurative  language  in  which  it  is  expressed. 
The  appellation,  "  first-fruits,"  is  used  in  the  Old  Testament 
in  four  difterent  ways.  Fit-st,  and  principally,  of  a  sheaf  of 
barley,  cut,  beibre  the  harvest  commenced,  on  the  second  day 
of  the  feast  of  unleavened  bread,  and  solemnly  devoted  by  the 

1  Ezek.  xxxvii.  10.  2  ^cr.  16. 


SECT.  II.]       THE  DIVIXE  METHOD  OF  JUSTIFICATION.  397 

priest  to  Jehovah,  in  the  name  of  tlie  congregation  of  Israel. 
Secondly,  of  two  loaves  of  fine  flour  offered  at  the  end  of  har- 
vest on  the  day  of  Pentecost,  also  in  the  name  of  the  congre- 
gation. Thirdly^  of  a  portion  of  the  first  produce  of  the  har- 
vest, the  exact  measure  of  which  is  not  fixed,  which  private 
individuals  presented  in  the  tabernacle  or  the  temple.  And 
Fourthly,  of  the  first  part  of  their  dough,  which  individuals 
were  required  to  give  to  the  Levites,  or,  if  none  of  these  lived 
near  them,  to  burn  in  the  fire  as  a  devoted  thing.  The  "first- 
fruits,"  in  all  these  forms,  were  "  holy  " — devoted  to  God — 
separated  to  a  sacred  use.  To  which  of  these  forms  the  apostle 
refers,  will  appear  in  the  course  of  our  explication.  Lev. 
xxiii.  10-21  ;  Lev.  ii.  14-16 ;  Exod.  xxii.  29,  xxiii.  19  ; 
Numb.  XV.  19,  20  ;  Deut.  xxvi.  1-15. 

The  word  "  lump  "  has  very  generally  been  understood  of 
the  rest  of  the  grain  or  meal,  after  the  first-fruits  have  been 
separated.  This  mode  of  interpretation  is  untenable;  for  (1.) 
the  original  word  rendered  "  lump  "  conveys  no  such  idea. 
It  signifies  merely  a  kneaded  mass  of  any  material,  such  as 
clay  or  dough.  It  has  not  the  meaning  of  our  word  mass,  in 
the  sense  of  the  greater  part  of  a  thing.  (2.)  Supposing  that 
that  were  its  meaning,  there  would  be  no  truth  in  the  apostle's 
illustration.  The  rest  of  the  grain  or  dough  was  not  holy  in 
the  sense  in  which  the  first-fruits  were  holy ;  on  the  contrary, 
the  consecrating  the  first-fruits  made  it  lawful  to  use  the  rest 
for  common  purposes.  No  such  idea  is  anywhere  to  be  met 
with  in  the  law  of  Moses,  as  that  the  offering  of  the  first-fruits 
sanctified  the  whole  produce.  (3.)  This  view  of  the  meaning 
of  the  phrase  leads  to  an  interpretation  of  the  apostle's  reason- 
ing which  renders  it  destitute  of  all  force.  The  first-fruits  are 
supposed  to  signify  the  converts  from  among  the  Jews  in  the 
primitive  age;  and  the  lump,  the  great  body  of  the  nation,  now 
in  a  state  of  unbelief,  but  ultimately  to  be  converted  to  the  faith 
of  Christ.  But  could  anything  in  the  shape  of  argument  be 
conceived  more  completely  destitute  of  force  than  this  ?  '  Be- 
cause those  converted  from  among  the  Jews  are  holy,  they 
who  have  not  been  converted  are  holy  also.'    The  truth  is,  the 


398  DOCTRINAL.  [PART  II. 

two  clauses  of  the  verse  are  merely  two  different  figurative 
expressions  of  the  same  truth.  The  sanctity  of  the  branches, 
arising  from  the  sanctity  of  the  root,  and  the  sanctity  of  the 
lump,  arising  from  the  sanctity  of  the  first-fruits,  are  figures 
of  the  sanctity  which,  according  to  the  apostle,  belongs  to  the 
Israelites  as  a  body,  in  consequence  of  the  sanctity  which  be- 
longed to  the  patriarchs  from  whom  they  were  descended. 
The  "  lump,"  then,  is  something  that  stands  in  the  same  rela- 
tion to  the  first-fruits  that  the  branches  do  to  the  root — 
something  that  proceeds  from  it.  The  "first-fruits,"  by  way  of 
eminence,  refers  to  the  sheaf  of  barley  cut  on  the  second  day 
of  unleavened  bread.  This  sheaf  was  to  be  stript  of  its  grain; 
the  grain  was  to  be  reduced  to  flour  by  being  beaten  in  a 
mortar ;  the  flour  thus  produced  was  to  be  made  into  a  lump, 
by  means  of  oil,  mixed  with  frankincense,  and  presented  by 
the  priest  to  Jehovah.  This  is  the  lump  the  apostle  refers  to. 
And  the  appropriateness  of  the  figure,  and  the  force  of  the  ar- 
gument, thus  become  apparent :  If  the  first-fruits  be  holy,  the 
lump  made  of  them  must  be  holy  also.  The  force  of  the 
second  illustration  is  evident :  If  the  root  be  holy,  so  ai'e  the 
branches.  A  holy  root  makes  a  holy  tree  :  the  branches  take 
their  character  from  the  root. 

The  sentiment  which  the  apostle  means  to  establish  by  this 
figurative  proof  is  this  :  Abraham,  who  stands  to  the  Israelitish 
nation  in  a  relation  similar  to  that  of  first-fi'uits  to  the  lump 
made  of  them,  and  of  the  root  to  the  branches  springing  out 
of  it,  was  permanently  set  apart  as  the  head  of  a  family  sepa- 
rated from  tiie  rest  of  mankind  to  serve  certain  important  piu- 
poses ;  and  if  so,  his  descendants  are  to  be  viewed  as  a  sacred 
people,  to  whom,  sooner  or  later,  all  the  promises  made  to 
Abraham  and  his  seed  are  to  be  performed — by  whom,  sooner 
or  later,  all  the  purposes  contemplated  by  their  separation  are 
to  be  gained.  If  you  allow  the  first  part  of  the  proposition, 
you  cannot  deny  the  last ;  and  that  cannot  be  done  without 
giving  the  lie  to  a  large  portion  of  Old  Testament  history  and 
prophecy.  The  sentiment  conveyed  is  the  same,  though  not 
so  clearly  expressed,  as  that  contained  in  the  28tli  and  2i)th 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  399 

verses,  where  the  Israelites  are  said,  even  in  their  state  of  un- 
beHef  and  rejection,  to  be  "  beloved  for  the  fathers'  sakes,  for 
the  gifts  and  the  callings  of  God,"  i.e.,  in  reference  to  them, 
"  are  without  repentance."  It  scarcely  requires  to  be  noticed, 
that  the  "  holiness  "  here  mentioned,  is  not  moral  excellence. 
The  moral  holiness  of  men  does  not  necessarily  follow  from 
that,  either  of  their  immediate  or  more  remote  progenitors. 
The  holiness  here  spoken  is  merely  their  separation  by  God 
to  serve  particular  purposes — as  the  Babylonian  armies  were 
God's  "  holy  ones."  ^  The  argument  is  this,  '  If  Abraham,  not 
as  an  individual  merely,  but  as  the  head  of  a  family  destined 
to  become  a  nation,  was  separated  to  serve  a  purpose,  his  de- 
scendants share  in  this  separation.  If  this  be  the  true  view 
of  the  Israelitish  people,  then  must  it  be  utterly  wrong  to 
consider  them  as  a  people  whom,  though  God  once  acknow- 
ledged, He  has  now  completely  cast  off.  Whatever  faults  they 
may  commit,  whatever  judgments  they  may  incur,  the  nation 
still  retains  its  sacred  character,  and  will  do  so,  till  all  that 
prophecy  speaks  of  them  shall  be  fulfilled.' 

Not  contented  with  stating  the  general  principle,  the  apostle 
expands  the  last  of  these  parallel  figures  into  an  allegory, 
exhibiting  the  mutual  relations  and  duties  of  Gentile  believers, 
and  Jews,  both  believers  and  unbelievers  :  "  And  if  some  of 
the  branches  be  broken  off,  and  thou,  being  a  wild  olive-tree, 
wert  gralfed  in  among  them,  and  with  them  partakest  of  the 
root  and  fatness  of  the  olive-tree  ;  boast  not  against  the 
branches  :  but  if  thou  boast,  thou  bearest  not  the  root,  but 
the  root  thee."^  The  Church  of  God  is  here  spoken  of  under 
the  figure  of  an  olive-tree.  This  tree,  rather  than  any  other, 
is  adopted  as  the  emblem  of  the  Church,  on  account  of  its 
being  one  of  the  most  common  trees  in  Judea,  and  remarkable 
for  its  beauty,  fruitfulness,  and  usefulness.  This  mystical 
olive  is  represented  as  growing  out  of  the  root  of  the  patriarchs 
of  the  Israelitish  people,  with  whom,  as  believers,  the  covenant 
was  made,  that  God  would  be  their  God,  and  the  God  of  their 

1  Isa.  xiii.  3.  2  Ver.  17,  18. 


400  DOCTRIXAL.  [part  II. 

seed.  The  Jews  are  considered  as  the  natural  branches. 
They  were  the  descendants  of  these  patriarchs  ;  and,  till  Christ 
came,  the  true  members  of  the  Church  of  God  were  to  be 
found  almost  exclusively  among  them.  The  rejection  of  a 
part — of  the  greater  part,  of  that  people,  in  consequence  of 
their  unbelief,  is  represented  as  a  breaking  off  of  a  portion  of 
the  natural  branches ;  and  the  conversion  of  some  of  the 
Gentiles  is  represented  as  the  graffing  in  to  the  mystical  olive 
of  a  number  of  branches  of  a  wild  olive,  so  that  they  become 
partakers  of  its  root  and  fatness — so  that  they  are  so  con- 
nected with  Abraham  as  to  be  his  children — heirs  with  him 
of  the  same  promise — blessed  with  faithful  Abraham.  With 
us,  the  ordinary  way  of  engrafting  is  to  insert  a  branch  of  a 
fruitful  tree  into  a  wild  stock  ;  but  we  learn  that,  among 
the  ancients,  it  was  customary  to  insert  grafts  from  wild 
trees  into  fruit-bearing  ones,  to  increase  their  fruitfulness.^ 
The  unbelieving  Jews  were  cut  off  from  all  spiritually  advan- 
tageous connection  with  Abraham,  and  with  that  Church  of 
which,  as  the  father  of  all  them  Avho  believe,  he  may  be 
reckoned  the  root ;  and  Gentiles,  naturally  in  a  state  of  spi- 
ritual death  and  barrenness,  by  believing,  were  brought  into 
advantageous  spiritual  connection  both  with  him  and  with  it. 
The  conclusion  which  the  apostle  draws  from  this  contrasted 
view  of  the  Jews  and  Gentiles — the  first,  the  natural  branches 
of  a  good  olive-tree,  some  of  whom  had  been  broken  off;  the 
second,  branches  of  a  wild  olive  grafted  in  to  the  stock  of  the 
good  olive,  is  tliis — that  the  converted  Gentiles  should  not 
think  contemptuously  of  the  Jews,  whether  converted  or  un- 
converted :  "  Boast  not  against  the  branches."  We  have 
already  had  occasion  to  notice  the  strong  antipathy  that  ex- 
isted between  the  Jews  and  the  Gentiles.  Conversion  to 
Christianity,  though  it  diminished,  did  not  extinguish  this 
feelinji.  The  converted  Jews  cenerally  reo;arded  the  con- 
verted  Gentiles  as  their  inferiors.  The  converted  Gentiles 
resented  this,  and  were  in  danger,  not  merely  of  thinking  of 

'  Columella  de  re  rustka,  v.  9  ;  Palhidius  de  insit.,  xiv.  r>3. 


SECT.  II.]    THE  DIVINE  METHOD  OF  ,IUSTlFICATION.  401 

the  unbelieving  Jews  as  a  race  utterly  abandoned  by  God, 
but  even  of  despising  the  converted  Jews,  as  a  set  of  narrow- 
minded,  superstitious,  bigoted  men.  The  apostle  here  guards 
the  Gentile  Roman  converts  against  this  unbecoming  temper. 
"  Boast  not  ajj-ainst  the  branches" — not  even  against  those 
which  have  been  broken  off;  "but  if  thou  boast" — there  is  here 
plainly  an  ellipsis,  which  must  be  supplied  by  some  such  word 
as  '  remember' — "  thou  bearest  not  the  root,  but  the  root 
thee."  The  force  of  these  words  is  readily  apprehended, 
'  The  weight  of  obligation  is  all  on  one  side.  The  Jews  are 
in  no  way  indebted  to  the  Gentiles ;  the  Gentiles  are  very 
much  indebted  to  the  Jews.  "  Salvation  is  of  the  Jews.'"' 
The  Gentiles  owed  everything  to  their  connection  with  that 
spiritual  society,  which  had  the  Jewish  Patriarch  for  its  root, 
and  whose  principal  branches  had  been  his  natural  descend- 
ants. It  ill  became  them  to  look  down  on  those  who  had 
been  longer  connected  mth  that  society  than  themselves,  or 
to  glory  over  those  by  whose  fall  salvation  had  the  sooner 
come  to  them. 

The  apostle,  with  that  thorough  knowledge  of  human  nature 
which  he  possessed,  intimates  that  this  last  consideration  might 
possibly  be  considered  by  them  as  warranting  something  like 
boasting — at  any  rate,  in  regard  to  the  rejection  of  the  unbe- 
lieving Jews  ;  but  shows  them  that  the  true  lessons  to  be 
learned  from  that  sad  event,  were  caution,  humility,  and 
gratitude  :  "  Thou  wilt  say  then.  The  branches  were  broken 
off,  that  I  might  be  graffed  in.  Well ;  because  of  unbelief 
they  were  broken  oif,  and  thou  standest  by  faith.  Be  not 
high-minded,  but  fear  :  for  if  God  spared  not  the  natural 
branches,  take  heed  lest  He  also  spare  not  thee.  Behold 
therefore  the  goodness  and  severity  of  God  :  on  them  which 
fell,  severity  ;  but  toward  thee,  goodness,  if  thou  continue  in 
His  goodness  ;  otherwise  thou  also  shalt  be  cut  off." ' 

To  the  question, '  Why  should  not  we  glorj^  over  the  branches 
that  were    broken  off?    were  they  not   broken  off  that  wc 

1  John  iv.  22.  '^  Ver.  19-23. 

2  c 


402  DOCTIilNAL.  [part  II. 

might  be  grafFed  in  ?  were  they  not  removed  to  make  room 
for  us  ?  why  should  we  not  gloiy  in  this  token  of  being  pre- 
fen-ed  to  them  1 '  the  apostle's  answer  is — '  It  is  true  that  the 
casting  off  of  the  Jews  was,  in  the  order  of  Divine  providence, 
among  the  intended  means  of  the  calling  of  the  Gentiles.  It 
was  not,  however,  the  reason  of  their  being  cast  off:  that 
was  their  own  unbelief.  Had  they  believed,  they  would  not 
have  been  cast  oif.  But,  being  unbelie\nng,  their  rejection 
on  account  of  that  unbelief  was  made  conducive  to  the  con- 
version of  the  Gentiles.  In  all  this  there  is  nothing  to 
excite  pride,  but  much  to  induce  caution.  They  fell  by 
unbelief;  "  thou  standest  by  faith." '  The  Gentiles'  place  in 
the  church  depended  entirely  on  faith — (j-d.,  '  It  is  not  as 
Gentiles  that  you  enjoy  your  privileges — it  is  as  believing 
Gentiles.  You  have  no  ground  for  pride  as  Gentiles — much 
ground  for  gratitude  and  humility.  It  is  by  believing  the 
truth  that  Gentiles  become  members  of  the  holy  family,  and 
continue  so  ;  and  "  it  is  of  faith,  that  it  may  be  by  grace" — 
for  this  "  faith  is  the  gift  of  God  ;"  so  that  there  is  no  room 
for  boasting.' 

It  is  true  of  every  individual  Gentile  believer,  that  "  he 
standeth  by  faith."  Could  he  entirely  fall  from  faith,  he 
would  fall  from  a  state  of  salvation.  But  the  apostle  is  here 
speaking  both  of  unbelieving  Jews  and  believing  Gentiles 
as  bodies.  This  is  plain  from  his  speaking  of  the  broken  off 
branches  as  "  grafFed  in  again" — a  declaration  applicable,  not 
to  the  individual  unbelievers  of  the  primitive  age,  most  of 
whom  never  were  converted,  but  the  Jewish  people,  then 
generally  unbelieving.  What  is  here  said,  though  indirectly 
full  of  instruction  to  individual  believing  Gentiles,  is  dii*ectly 
spoken  of  the  Gentile  Church.  That  stands  entirely  by  faith. 
While  there  are  believers  among  the  Gentiles,  there  will  be  a 
Church  among  them — a  body  whom  God  owns  as  His ;  but 
if  there  shoiild  cease,  in  any  country',  to  be  believers,  the 
Church  there  would  be  annihilated.  There  does  not  exist  any 
such  body  as  the  Israelitish  nation,  which,  even  though  in  a 
state  of  unbelief,  stands  in  a  peculiar  relation  to  God. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  403 

This  statement  lays  a  solid  foundation  for  the  caution  that 
follows  :  "  Be  not  high-minded,  but  fear."  What  a  force  does 
this  caution  receive,  when  we  look  to  regions  once  thickly 
planted  with  flourishing  Christian  churches — such  as  Egypt, 
Barbary,  and  Asia-Minor — now  lying  entirely  desolate  under 
the  withering  influence  of  Mohammedan  or  Pagan  superstitions! 
These  churches  stood  by  faith.  Faith  departed,  and  where 
are  they  ?  Instead  of  boasting  against  the  cast  off  Jews,  the 
apostle  calls  on  his  Gentile  readers  to  "  behold  therefore  the 
goodness  and  severity  of  God  :  on  them  which  fell,  severity ; 
but  toward  thee,  goodness,  if  thou  continue  in  His  goodness ; 
otherwise  thou  also  shalt  be  cut  off."  ^  The  "  severity" — 
i.e.,  the  strict  justice — of  God  was  awfully  displayed  in  the 
Divine  conduct  to  the  unbelieving  Jews.  When  we  reflect 
on  the  high  privileges  of  which  they  were  deprived — on  the 
variet}^,  and  Aveight,  and  continuance  of  the  judgments  in- 
flicted on  them — exiled  from  a  land  far  dearer  to  them  than 
his  native  countiy  can  be  to  a  Gentile  patriot — scattered 
among  the  nations,  a  degraded,  hated,  ill-used  people,  and,  as 
individuals,  exposed,  in  the  unseen  world,  to  "  wrath  to  the 
uttermost ; "  when  we  reflect  on  the  prodigious  numbers 
who,  as  race  have  followed  race,  have  passed,  during  1800 
years,  into  the  darkness  of  the  grave  and  eternity — we  must 
say.  It  is  an  awful  thing  to  exhaust  the  Divine  patience  :  "  It 
is  a  fearful  thino;  to  fall  into  the  hands  of  the  livina;  God." 
On  the  other  hand,  "  the  kindness  of  God" — His  rich,  free, 
sovereign  mercy — was  illustriously  displayed  in  the  calling  of 
the  Gentiles.  They  had  not  deserved  to  be  thus  distinguished. 
Deserved  it !  Read  the  description  of  them  in  the  close  of 
the  first  chapter  of  the  epistle,  and  say  if  it  was  not  of  the 
Lord's  mercies  that  such  monsters  of  impiety  and  impurity, 
ingratitude  and  malignity,  were  not  consimied  !  As  they  did 
not  deserve,  they  were  not  soliciting,  any  such  favour  from  the 
Divine  hand.  And  then  think  of  the  value  of  the  blessing : 
the  knowledge  of  the  only  true  God,  and  of  His  Son  Jesus 

1  Ver.  22. 


404  DOCTRINAL.  [PAUT  II. 

Christ — -the  revelation  of  the  only  way  in  which  they  could 
escape  destruction,  and  be  made  truly  wise,  good,  and  happy 
for  ever — the  means  of  deliverance  from  error,  guilt,  depravity, 
misery,  in  all  their  forms — of  obtaining  glory,  honour,  and 
immortality. 

It  was  of  high  importance  that  those  belonging  to  the  Gen- 
tiles who  had  believed  should  ponder  these  truths.  "  Behold," 
says  the  apostle,  that,  from  a  consideration  of  "  the  severity 
of  God"  to  the  unbelieving  Jews,  they  might  learn  to  take 
heed,  lest  they  too,  thinking,  as  the  Jews  did,  that  they  stood, 
should  fall — "  fall  after  the  same  example  of  vmbelief ; "  and  to 
"  be  not  high-minded,  bvit  fear  ; "  and  that,  from  a  considera- 
tion of  the  high  value  of  the  benefits  bestowed  on  them,  they 
might  learn  gratitude  and  obedience  ;  and  from  the  gratuitous 
nature  of  these  blessings,  they  might  learn  to  repress  pride, 
and  to  say,  "  Not  to  us,  not  to  us,  but  to  sovereign  mercy  be 
all  the  glory." 

The  apostle  now  proceeds  to  intimate,  that  neither  of  these 
dispensations — neither  the  merciful  nor  the  severe  one — were 
to  be  considered  as  necessary,  irreversible,  and  final.  Should 
the  Gentiles  become  unbelievers,  their  state  of  privilege  would 
be  at  an  end.  Should  the  Jews  become  believers,  their  state 
of  abandonment  would  be  at  an  end.  The  first  of  these  senti- 
ments is,  briefly,  stated  in  the  close  of  this  22d  verse  ;  the 
second,  at  considerable  length,  in  the  succeeding  paragraph. 

"  To  thee,  goodness,  if  thou  continue  in  His  goodness ; 
othenvise  thou  also  shalt  be  cut  oflP."  The  apostle  is  here,  as 
throughout  the  whole  paragraph,  speaking  of  the  called  Gen- 
tiles as  a  body ;  and  he  states  to  them,  that  the  inestimable 
privilege,  for  which  they  were  indebted  entirely  to  Divine 
goodness,  benignity,  grace,  mercy,  would  be  continued  only 
while  they  improved  it ;  and  that,  if  unimproved  or  misim- 
proved,  it  would  be  taken  from  them.  If  they  resembled  the 
Jews  in  their  sin,  they  should  resemble  them  in  their  punish- 
ment. This  dispensation  would  be  to  the  Gentiles,  in  its 
ultimate  result,  as  well  as  in  its  intrinsic  character,  "  good- 
ness,"  if  they  continued    in    this    goodness,  not    otherwise. 


J^liCT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  405 

To  "  continue  in  God's  goodness,"  is  to  continue  within  the 
sphere  in  whicli  this  particular  kind  of  goodness  operates, — 
i.e..,  to  continue  in  the  faith  and  profession  of  the  Gospel. 
The  apostle's  statement  seems  to  be  this — '  The  blessings 
whicli  the  Gentiles  have  obtained  possession  of,  through  the 
preaching  of  the  Gospel  among  them,  originate  in,  and  are 
necessarily  connected  with,  the  faith  of  the  Gospel  ;  and 
should  those  bodies  of  men — now  Christian  churches  among 
the  Gentiles,  and  enjoying,  in  their  true  members,  all  heavenly 
and  spiritual  blessings — should  those  churches  fall  from  the 
faith  of  the  Gospel — should  there  cease  to  be  a  succession 
of  true  believers  in  them — they  would  cease  to  enjoy  the  ad- 
vantages conferred  on  them,  and  be  cut  off  like  the  unbe- 
lieving Jews — cease  to  be  recognised  by  God  as  a  part  of  His 
people.'  The  desolations  of  many  generations  of  once  famous 
Christian  churches,  in  Asia,  and  Africa,  and  some  portions 
of  Eui'ope,  are  an  awftilly  impressive  commentary  on  these 
words. 

The  other  side  of  the  contrasted  statement  is  equally  true — 
Israel,  if  they  abide  not  in  unbelief,  shall  not  abide  in  aban- 
donment. 

The  apostle  has  shown  that,  as  it  is  by  faith  that  standing 
in  the  Church  of  God  under  the  Messianic  economy  is  enjoyed, 
the  Gentiles,  who  had  found  a  place  in  that  Church,  would  lose 
it  if  they  fell  from  the  faith  ;  and  he  now  goes  on  to  state  and 
prove  that  the  Jews,  if  they  continue  not  in  mibelief,  may  still 
obtain  a  place  in  that  Church  :  "  And  they  also,  if  they  abide 
not  still  in  unbelief,  shall  be  graiFed  in  :  for  God  is  able  to 
gi'afF  them  in  again."  ^  The  apostle  still  uses  figurative  lan- 
guage, cai'rying  out  the  metaphor  of  the  mystical  olive,  but 
the  meaning  is  obvious  :  ^  If  the  unbelieving  Jews,  at  any 
future  period,  shall  lay  aside  their  prejudices  against  Jesus 
Christ,  and  embrace  the  "Gospel,  they  shall  be  readmitted  into 
the  Church  of  God,  and  enjoy  its  privileges.' 

'  Ver.  23. 


406  DOCTRINAL.  [PART  II. 

This  is  true  of  individual  Jews,  but  the  apostle  is  here 
speaking  of  the  great  body  of  the  nation.  He  first  shows 
that  this  is  by  no  means  an  impossible  thing — "  God  is  able 
to  graff  them  in  again."  There  is  nothing  in  the  nature  of 
things,  nothing  in  the  declarations  of  God,  to  make  this  im- 
possible. It  may  appear  to  man  impossible  ;  but  what  is  im- 
possible with  man,  is  possible  Avith  God.  He  can  do  anything 
that  does  not  imply  a  contradiction.  This,  when  taken  in 
connection  with  God's  promise  to  restore  the  Jews,  is  a  tri- 
umphant answer  to  all  objections  in  reference  to  this  event. 
"  Why  should  it  be  thought  an  incredible  thing  "  that  God 
should  restore  the  Jews,  any  more  than  that  He  should  raise 
the  dead  ?  The  words  indicate  more  than  possibility.  When 
God  is  said  to  be  able  to  give  Amaziah  more  than  he  sacri- 
ficed at  the  command  of  duty^ — to  be  able  to  make  a  man 
stand  ^ — to  be  able  to  make  all  grace  abound  to  men^ — to  be 
able  to  do  abundantly  above  all  that  we  ask  or  think^ — to  be 
able  to  keep  firom  falling,^ — more  than  a  mere  assertion  of 
power  adequate  to  these  effects  is  intended ;  and  so  here.  Still, 
possibility  is  the  leading  idea. 

That,  however,  is  succeeded  by  prohahility  in  the  sentence 
followdng :  "  For  if  thou  wert  cut  out  of  the  olive-tree,  which 
is  wild  by  nature,  and  wert  graffed  contrary  to  nature  into  a 
good  olive-tree ;  how  much  more  shall  these,  which  be  the 
natural  branches,  be  graffed  into  their  own  olive-tree  ?  "^  The 
general  idea  conveyed  by  these  words  is,  '  The  restoration  of 
the  Jews  is,  in  some  points  of  Adew,  a  more  probable  event 
than  the  conversion  of  the  Gentiles  was,  previously  to  its 
taking  place  ;  just  as,  abstractly  considered,  it  might  seem 
less  strange  to  re-insert  into  its  own  stock  a  branch  which 
had  been  broken  off",  than  to  insert  into  that  stock  a  branch 
from  another  tree,  and  a  tree  of  another  kind.'  The  heathen 
nations,  previously  to  their  conversion,  were  utterly  ignorant 
of  the    true    God,  and   the    devoted  worshippers  of  idols  : 

•  2  Chron.  xxv.  0.  '  Rom.  xiv.  4.  ^  2  Cor.  ix.  8. 

•»  Eph.  iii.  20.  *  Jude  24.  «  Ver.  24. 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  407 

tliey  were  in  possession  of  few  means  to  enable  them  to  un- 
derstand the  meaning  and  evidence  of  the  Christian  reve- 
lation. It  is  otherwise  with  the  Jews.  They  are  worshippers 
of  Jehovah,  and  they  have  in  their  possession,  and  profess 
to  believe,  those  sacred  books  in  which  Moses  and  the  pro- 
phets testify  to  the  Messiah,  whom  we  have  found  in  Jesus. 
No  change  of  economy  is  necessary  for  the  restoration  of  the 
Jews,  as  was  the  case  for  the  conversion  of  the  Gentiles  ;  no 
wall  of  partition  needs  to  be  taken  down  ;  no  handwriting  of 
ordinances  needs  to  be  blotted  out.  "  The  doors  of  the  Church 
stand  wide  open  for  the  admission  of  the  Jewish  people ; 
nothing  is  wanting  to  their  entering  but  their  faith." ^ 

But  the  apostle  goes  further  :  he  represents  the  restoration 
of  the  Jews  as  not  only  possible  and  probable,  but  as  certain. 
"  For  I  Avould  not,  brethren,  that  ye  should  be  ignorant  of 
this  mystery,  lest  ye  should  be  wise  in  your  0T^^l  conceits, 
that  blindness  in  part  is  happened  to  Israel,  until  the  fulness 
of  the  Gentiles  be  come  in.  And  so  all  Israel  shall  be 
saved  :  as  it  is  written.  There  shall  come  out  of  Sion  the 
Deliverer,  and  shall  turn  away  ungodliness  from  Jacob :  for 
this  is  my  covenant  unto  them,  when  I  shall  take  away  their 
sins."  ^ 

"  For"  introduces  the  ground  of  the  apostle's  assured  hope. 
The  word  "  mystery,"  signifies  something  that  has  been  kept 
secret.  The  "  Gospel " — "  the  preaching  of  Jesus  Christ,"  was 
"  the  revelation  of  a  myster)^,  kept  secret  since  the  world 
began."  ^  The  restoration  of  the  Jews  is  termed  a  mystery, 
because,  concealed  under  the  symbolical  and  figurative  lan- 
guage in  which  prophecy  is  generally  clothed,  it  was  not 
commonly  known  and  understood  among  Gentile  Christians. 
The  "mystery"  refers  not  only  to  the  fact  generally,  but  to  its 
circumstances,  that,  after  a  defined  period  of  spiritual  blind- 
ness, the  Jews,  as  a  body,  were  to  be  restored  to  the  Church 
of  God.  "  Blindness  has  happened  unto  Israel."  Israel, 
here,  can  mean  nothing  but  the  Israelitish  people — not  the 

1  Fry.  2  Ver.  25-27.  '  Rom.  xvi.  25. 


408  BOCTRINAL.  [PART  II. 

mystical  Israel,  consisting  of  all  believers — not  the  converted 
part  of  literal  Israel.  The  Jewnsh  people  have  come  under 
the  influence  of  a  spiritual  blindness  or  obstinacy.  "In  part  " 
does  not  modify  the  word  blindness,  as  if  the  expression  were 
equivalent  to  a  partial  blindness  :  it  modifies  the  term  Israel ; 
and  "  Israel  in  part,"  in  the  25th  verse,  contrasts  with  "  all 
Israel"  in  the  26th.  A  part  of  Israel — as  we  learn,  a  great 
part — is,  according  to  the  scheme  of  Divine  providence,  as 
unfolded  in  prophecy,  to  remain  in  a  state  of  spiritual  blind- 
ness and  obduracy  in  reference  to  the  Divine  method  of  justi- 
fication, during,  or  down  to  a  period  described  as  "  the  coming 
in  of  the  Gentiles." 

There  is  some  difficulty  in  satisfactorily  ascertaining  the 
meaning  of  that  expression,  as  well  as  of  the  whole  phrase, 
"  until  the  fulness  of  the  Gentiles  be  come  in."  The  word 
rendered  "  fulness,"  has  various  significations,  and  is  used 
with  various  references.  It  seems  to  me  to  signify  here,  the 
totality  of  Gentile  nations — every  nation  under  heaven.  Gen- 
tiles have  been  entering  into  the  Church  since  the  primitive 
age,  in  part ;  but  there  is  a  period  coming  when  they  shall 
enter  "  in  fulness," — when  "  all  the  ends  of  the  earth  shall 
remember  and  turn  to  the  Lord,  and  all  the  kincbeds  of  the 
nations  worship  before  Him."^  That  is  the  period  here  re- 
ferred to.  Some  suppose  the  apostle  to  refer  to  a  period  dur- 
ing which  the  blindness  of  Israel  in  part  shall  continue, 
rendering  the  words,  '  While  the  fulness  of  the  Gentiles  shall 
enter  ; '  others,  with  our  translators,  to  the  pei'iod  when  that 
blindness  is  to  terminate.  The  latter  appears,  on  various  ac- 
counts, the  preferable  view.  The  notion,  tbat  the  Gentiles 
must  be  generally  or  universally  converted  to  Christianity 
before  the  conversion  of  tlie  Jews  can  be  looked  for,  does  not 
seem  fairly  deducible  from  the  words.  They  seem  to  mean 
that  the  two  great  events  shall  go  forward  together.  The 
words  may  be  rendered,  '  Till  the  fulness  of  the  Gentiles  may 
have  entered,' — i.e.,  till  the  universal  conversion  of  the  Gen- 

i  Psa.  xxii.  27- 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  409 

tile  nations  shall  have  commenced.  For  ages,  Christianity 
was  in  a  great  degree  stationary.  But,  almost  within  our 
own  memory,  a  movement  has  begun,  which  looks  like  the 
entering  in  of  the  fulness  of  the  Gentiles — the  commence- 
ment of  what  is  to  end  in  the  universal  Christianization  of 
mankind.  Whenever  such  a  commencement  really  takes  place, 
the  conversion  of  the  Jews  is  at  hand ;  and,  from  the  ancient 
predictions,  it  seems  equally  plain  that  the  Gentiles  are  to  be 
active  in  the  restoration  of  the  Jews,  and  the  converted  Jews, 
in  the  bringing  in  completely  of  the  fulness  of  the  Gentile 
nations.  In  the  prediction  more  immediately  in  the  apostle's 
view,^  the  general  conversion  of  the  world  is  represented  as 
begun  before  "the  Redeemer  came  to  Zion,"  but  the  princi- 
pal part  of  that  glorious  work  is  represented  as  following  that 
event.  Wlien,  then,  the  fulness  of  the  Gentiles  shall  have 
entered — begun  to  go  in,  or  when  it  is  entering — when  a 
general  conversion  of  Gentile  nations  shall  have  commenced, 
then,  or  thus,  shall  "  all  Israel  be  saved " — the  blindness 
shall  pass  away.  All  Israel  is  not  every  individual  Israelite, 
but  it  is  Israel  as  a  body  :  the  great  majority  of  that  people 
shall  embrace  the  Gospel,  and  by  doing  so  be  delivered  from 
all  the  evils  under  which  they  have  so  long  groaned,  in  con- 
sequence of  their  having  rejected  it. 

The  apostle  quotes  some  passages  from  the  prophet  Isaiali 
in  confirmation  of  his  declaration.  Some  have  supposed  that 
he  refers  to  Psalm  xiv.  7 ;  but  it  is  plain  that  the  first  part  of 
the  citation  is  from  Isa.  lix.  20,  21.  He  seems  to  have  quoted 
from  memory,  as  it  does  not  exactly  agree  either  with  the 
Hebrew  text  or  with  the  Greek  version.  Like  many  other 
quotations,  only  a  part  of  the  passage  referred  to  is  given. 
To  make  out  the  full  sense,  the  whole  of  the  21st  verse  must 
be  taken  in:  "As  for  Me,  this  is  My  covenant  with  them,  saith 
the  Lord ;  My  Spirit  that  is  upon  thee,  and  My  words  which 
I  have  put  in  thy  mouth,  shall  not  depart  out  of  thy  mouth, 
nor  out  of  the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 

'  Isa.  lix,,  Ix. 


410  DOCTRINAL.  [PART  II. 

seed's  seed,  saith  the  Lord,  from  henceforth  and  for  ever." 
The  concluding  words,  "  When  I  shall  take  away  their 
sins,"  are  apparently  taken  from  chap,  xxvii.  9  : — the  exact 
words  quoted  are  found  in  the  Greek  version, —  a  prophecy 
considerably  obscure,  but  certainly  referring  to  events  to  befal 
Israel  in  the  latter  days.  Others  have  supposed  the  reference 
to  be  to  Jeremiah  xxxi.  34, — a  prediction  also  of  the  general 
conversion  of  Israel. 

Of  these  facts,  which  had  liitherto  been  a  mystery — not 
clearly  revealed  or  understood,  the  apostle  was  desirous  that 
the  Roman  Christians,  chiefly  Gentiles,  should  not  be  igno- 
rant, "  lest  they  should  be  wise  in  their  own  conceits," — lest 
they  should  proudly  suppose  that  their  notions  as  to  their  own 
importance,  and  as  to  the  permanent  degradation  of  Israel, 
were  correct.  Such  a  caution  was  necessary ;  for  even  after 
all  that  he  has  said,  there  are  many  Gentiles  who  gloiy  over 
the  cut-off  branches,  as  if  they  were  never  to  be  graffed  in — 
wise  in  their  own  conceits,  and  not  submitting  to  receive  the 
plain  testimony  both  of  the  prophets  and  the  ajDostle.  How 
wonderful,  how  deplorable,  how  well  fitted  to  make  us  "cease 
fi'om  man,"  to  hear  Luther  saying,  wise  in  his  own  conceit, 
"A  Jewish  heart  is  so  stock,  stone,  devil,  iron,  hard,  that  it  can 
in  no  way  be  moved.  They  are  young  devils  damned  to  hell. 
To  convert  those  devil-brats  (as  some  fondly  ween  out  of  the 
Epistle  to  the  Romans)  is  impossible."  Surely  the  good 
Reformer  had  forgotten  the  history  of  his  own  conversion, 
and  who  it  is  who  hath  said,  "  Is  anything  too  hard  for  the 
Lord  ?  With  man  it  is  impossible,  but  with  God  all  things  ai'e 
possible." 

In  the  ]iaragraph  that  follows,  the  apostle  gives  a  brief,  but 
very  complete,  summary  of  all  that  he  had  said  respecting  the' 
rejection  and  the  restoration  of  the  Jews,  and  of  tlie  bearing 
of  these  events  on  the  Gentile  nations,  in  reference  to  their 
■  relation  to  the  manifested  Divine  method  of  Justification  ;  and 
shuts  up  the  whole  discussion  with  a  striking  exhibition  of 
the  wisdom  of  God  in  these  dispensations,  terminating  in  an 
expression  of  adoring  wonder  and  devout    acknowledgment. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  411 

This  summary  is  contained  in  the  28th  verse,  "As  concerning 
the  Gospel,  they  are  enemies  for  your  sake;  but  touching  the 
election,  they  are  beloved  for  the  fathers'  sakes." 

The  apostle  views  the  unbelieving,  rejected  Jewish  people 
in  two  aspects.  In  reference  to  the  one,  he  says  they  are 
"  enemies ;"  in  reference  to  the  other,  they  are  "  beloved." 
These  terms  are  contrasted,  and  the  meaning  of  the  one  term 
must  correspond  to  the  other.  The  word  translated  "  beloved," 
is  a  term  of  unequivocal  meaning,  exactly  answering  to  the 
English  word  by  which  it  is  rendered  in  our  version.  It  is 
otherwise  with  the  word  translated  "  enemies."  Its  ordinary 
meaning  is,  one  acting  like  an  enemy,  the  subject  of  hostile 
sentiments ;  but  it  is  also  used  as  signifying,  one  treated  as 
an  enemy,  the  object  of  hostile  sentiments.  In  this  way  it  is 
used  in  chap.  v.  10,  where  "  enemies"  means  persons  regarded 
and  treated  by  God  with  hostile  sentiments.  The  Greek  word 
rendered  '  enemy,'  is  in  exact  opposition  to  our  English  word 
'  friend.'  As  this  signifies  either  one  who  loves  us,  or  one  whom 
we  love,  that  signifies  either  one  who  hates  us,  or  one  whom  we 
hate — one  who  treats  us  as  an  enemy,  or  one  whom  we  treat  as 
an  enemy.  The  sense  here  is  fixed,  by  its  being  contrasted  with 
"beloved;"  and  the  meaning  is  not,  the  Jews  are  hostile,  but 
the  Jews  are  treated  as  enemies.  But  by  whom  are  the  Jews 
in  one  sense  treated  as  "  enemies,"  and  in  another  "  beloved  ?  " 
Obviously  by  God.  The  whole  discussion  is  in  reference  to 
God's  dispensations  towards  them ;  and  the  confirmation  of 
the  assertion  that  they  are  beloved  is,  that  "the  gifts  and 
callings  of  God  are  without  repentance."  The  phrase,  "  as 
concerning  the  Gospel,"  is  just  equivalent  to  'In  reference 
to  the  revelation  of  mercy  through  Jesus  Christ' — the  mani- 
fested Divine  method  of  justification.  In  reference  to  this, 
the  Jewish  people  have  been  treated  by  God  as  objects  of  His 
displeasure ;  they  have  been  left  to  reject  it — suffered,  as  the 
Gentiles  were  so  long,  to  walk  in  their  own  ways ;  and,  in 
consequence  of  this,  they  have  been  rejected  and  punished  by 
God.  And  this,  says  the  apostle,  speaking  to  converted  Gen- 
tiles,  has  taken   place   "for  your  sake" — for   and   to   your 


412  DOCTRINAL.  [pAllT  II. 

advantage.  The  cause  why  God  treated  the  Jews  as  enemies, 
in  reference  to  the  Gospel,  was  their  own  obstinate  unbehef ; 
but  His  object  in  permitting  their  sin,  and  in  punishing  it, 
was  the  advantage  of  the  Gentiles.  How  the  Jews'  rejection 
of  the  Gospel  contributed  to  the  advantage  of  the  Gentiles,  I 
have  already  showed  in  illustrating  ver.  11.  In  addition  to 
what  is  there  stated,  it  may  be  remarked,  that  the  judgments 
which  befell  the  Jews  who  rejected  the  Messiah,  and  still  lie 
heavy  on  their  unbelieving  posterity,  are  calculated  to  be,  and 
certainly  have  been,  useful  in  confirming  the  faith  of  the  Gen- 
tile churches.  The  meaning  of  the  first  clause  in  the  anti- 
thesis is  this,  'In  reference  to  the  Gospel  revelation,  which 
they  have  rejected,  the  Jews  have  been  treated  by  God  as 
objects  of  His  displeasure;  and  this  dispensation  was  intended 
to  be,  and  has  been,  conducive  to  the  advantage  of  the 
Gentiles.' 

But  there  is  another  aspect  in  which  this  wonderful  people 
must  be  \aewed  :  "  As  touching  the  election,  they  are  beloved 
for  the  fathers'  sakes."  "  The  election"  here  is  not  the  choice 
of  individuals  to  eternal  life,  but  the  choice  of  the  Israelites  to 
stand  in  a  jieculiar  relation  to  God,  and  to  answer  peculiar 
purposes  in  the  development  of  the  great  economy  of  human 
redemption — the  election  of  which  Moses  speaks,  Exod.  xix. 
5,  and  Dcut.  vii.  6,  7,  and  elsewhere.  "As  touching  the  elec- 
tion," is  equivalent  to,  '  As  a  people  chosen  of  God  to  answer 
particular  puii^oses,  all  of  which  are  not  yet  answered.'  In  this 
point  of  view  they  are  still  "  beloved,"  or  the  objects  of  the 
peculiar  care  of  God.  The  Jewish  people,  in  their  uncon- 
verted state,  have  been  marvellously  kept  distinct  from  the 
nations  among  whom  they  dwell — have  often  experienced  very 
remarkable  deliverances;  ami  no  Gentile  people  have  ever  in- 
jured them,  without  being  punished  for  it.  The  Divine  con- 
duct towards  them  is  strikingly  described  in  Isa.  xviii.  4,  ac- 
cording to  Bishop  Ilorsley's  translation,  "  For  so  the  Lord 
said  unto  me,  '  I  will  take  my  rest,  yet  I  will  consider  my 
dwelling  place.'"  The  sentiment  is,  that  notwithstanding  a 
long  cessation  of  extraordinary  manifestations  of  (jlod's  power, 


SECT.  II.]       THE  DIVINE  METHOD  OF  JUSTIFICATION.  413 

His  providence  is  not  asleep — He  is  all  the  while  regarding 
the  conduct  and  the  fortunes  of  His  people ;  He  is  not  forget- 
ful of  His  promises  to  His  chosen,  but,  though  often  by  a 
silent  and  secret  operation,  is  at  all  times  directing  everything 
to  their  ultimate  prosperity,  and  to  the  universal  establishment 
of  the  true  religion.  He  has  purposes  of  kindness  towards 
them;  and  He  preserves  them  till  "the  time  He  has  set" 
come.  "  Doubtless  He  is  their  Father,  though  Abraham  be 
ignorant  of  them,  and  Israel  acknowledge  them  not." 

The  unbelieving  Jews  are  represented  as  objects  of  this 
merciful  superintendence  "for  the  fathers'  sakes;"  i.e.,  not,  as 
they  would  be  disposed  to  understand  it,  from  a  regard  to  the 
virtues  of  their  ancestors,  but  from  a  regard  to  the  covenants 
made  with  their  ancestors.  In  these  covenants  are  contained 
promises  to  them  as  a  people,  which  were  not,  when  these 
words  were  written — which  are  not  yet,  fulfilled ;  and  "  the 
faith" — i.e.,  the  faithfulness,  "  of  God  cannot  become  of  none 
effect  through  their  unbelief " — i.e.,  their  unfaithfulness.  God 
will  be  true,  whoever  may  prove  a  liar.  The  meaning  of  the 
second  part  of  the  antithesis  is  this — '  As  a  people  chosen  by 
God  for  particular  purposes,  they  are,  even  in  their  state  of 
unbelief,  the  objects  of  His  kind  regards — the  subjects  of  His 
particular  providence,  from  a  respect  to  the  covenants  entered 
into  with  their  ancestors.' 

In  confirmation  of  this  sentiment,  the  apostle  adds,^ 
"  For  the  gifts  and  calling  of  God  are  without  repentance." 
"  Without  repentance,"  means  '  irretractable.'  This  is  not  to 
be  understood  as  an  unlimited  declaration :  for  God  does 
withdi'aw  benefits  when  they  are  abused.  It  is  to  be  con- 
sidered as  referring  to  the  subject  of  discussion — the  gifts  and 
calling  of  Israel  as  a  people,  secured  in  the  covenants,  and 
promises  made  to  their  fathers.  It  is  true  that  the  gifts  and 
calling  of  God  to  the  spiritual  Israel  are  irretractable ;  but 
they  are  not  spoken  of  here.  To  quote  this  passage  as  a  direct 
proof  of  the  perseverance  of  the  saints,  is  to  misinterpret  it. 

^  Ver.  29. 


414  DOCTRINAL.  [PART  IT. 

The  promises  made  to  Abraham  in  reference  to  his  posterity — < 
to  his  natural  posterity  as  well  as  to  his  mystical  seed,  must  all 
in  due  time  be  fulfilled,  and  they  must  continue  a  separate 
people  till  they  are  fulfilled.  The  sentiment  here  is  the  same 
as  that  expressed  with  so  majestic  an  eloquence  by  the  prophet 
Jeremiah,  "  Thus  saith  the  Lord,  which  giveth  the  sun  for  a 
light  by  day,  and  the  ordinances  of  the  moon  and  of  the  stars 
for  a  light  by  night,  Avhich  divideth  the  sea  when  the  waves 
thereof  roar ;  the  Lord  of  Hosts  is  His  name :  If  those  ordi- 
nances depart  from  before  Me,  saith  the  Lord,  then  the  seed 
of  Israel  also  shall  cease  from  being  a  nation  before  Me  for 
ever.  Thus  saith  the  Lord,  If  heaven  above  can  be  measured, 
and  the  foundations  of  the  earth  searched  out  beneath,  I  will 
also  cast  off  all  the  seed  of  Israel,  for  all  that  they  have 
done."* 

In  conclusion,  the  apostle  states,  that  in  the  manner  in 
which  God  had  successively  treated  the  Gentiles  and  Jews, 
which  had  been  strikingly  analogous.  His  design  Avith  regard 
to  both  these  great  divisions  of  mankind  was  to  make  them 
partakers  of  a  common  salvation;  and  that,  in  the  way  of 
bringing  both  into  possession  of  this,  He  had  so  arranged 
matters  as  to  make  it  evident  that  the  whole  was  the  result, 
not  of  human  merit,  but  of  sovereign.  Divine  mercy.  As  the 
Gentiles,  after  a  long  course  of  ignorance,  unbelief,  and  dis- 
obedience, were,  by  the  occasion  of  the  unbelief  and  conse- 
quent rejection  of  the  Jews,  brought  to  the  faith  of  the 
Gospel,  and  the  enjoyment  of  the  blessings  of  the  Christian 
salvation — all  the  result  of  sovereign  mercy — so  the  Jews,  who 
were  permitted,  through  their  own  perversity  taking  occasion 
from  the  liberal  character  of  the  new  dispensation,  to  fall  into 
a  state  of  unbelief  and  disobedience,  and,  in  consecjuence,  of 
rejection  and  punishment, — shall  also,  after  continuing  in  that 
state  for  a  course  of  ages,  become  the  objects  of  Divine 
free  mercy,  by  being  led  to  embrace  the  Gospel.  And  thus 
God,  by  successively  allowing  the  depravity  of  human  nature 

'  Jer.  xxxi.  35-37. 


SECT,  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  415 

to  develop  itself  in  the  idolatries  of  the  Gentiles  and  the 
apostacy  of  the  Jews,  will  make  it  evident,  when  He  brings 
both  these  component  parts  of  mankind  into  tlie  enjoyment  of 
saving  blessings,  that  He  acts  towards  them  on  the  principle 
of  sovereign  kindness.  This  is  the  substance  of  what  is  stated 
in  the  30th,  31st,  and  32d  verses :  "  For  as  ye  in  times  past 
have  not  believed  God,  yet  have  now  obtained  mercy  through 
their  unbelief;  even  so  have  these  also  now  not  believed,  tliat 
through  your  mercy  they  also  may  obtain  mercy.  For  God 
hath  conckided  them  all  in  unbelief,  that  He  might  have 
mercy  upon  all." 

"  For,"  in  the  beginning  of  this  sentence,  is  either  merely 
connective,  or  it  intimates  that  the  general  unbelief  of  the 
Jews  at  that  time,  was  no  sufficient  reason  to  doubt  of  their 
ultimate  conversion.  Gentiles,  who  were  formerly  disobedient, 
were  now  obedient ;  and  Jews,  wdio  were  now  disobedient, 
would,  at  the  appointed  season,  become  obedient  also.  The 
Gentiles  in  past  time  "  had  not  believed,"  or  obeyed,  "  God." 
The  reference  is  here  to  the  state  of  the  Gentile  nations  pre- 
viously to  the  coming  of  Christ.  They  had  received  a  revela- 
tion of  the  truth  respecting  the  Divine  character  and  will — 
the  revelation  possessed  by  and  made  to  Noah — and  many  of 
them  at  least  had  had  an  opportunity  of  becoming  acquainted 
with  some  later  revelations.  They  had  had  much  truth  on 
these  subjects  presented  to  their  minds  by  the  frame  of  nature, 
and  the  dispensations  of  the  Divine  government,  both  physical 
and  moral.  But  they  did  not  improve  these  advantages. 
They  did  not  believe  the  intimations  made  to  them  respecting 
the  character  of  God;  they  did  not  obey  the  intimations  made 
to  them  respecting  their  own  duties  :  they  became  in  the 
highest  degree  impious  and  immoral.  The  best  commentary 
on  the  words,  "  Ye  in  time  past  have  not  believed  God,"  is  to 
be  found  in  the  closing  paragraph  of  the  first  chapter  of  this 
epistle.  On  reading  it,  the  thought  naturally  rises — Surely 
these  men  will  be  made  monuments  of  Divine  justice,  by 
having  adequate  punishment  executed  on  tliem  :  surely  these 
men  cannot  find  mercv. 


416  DOCTRINAL.  [PART  II. 

But  "  God's  thoughts  are  not  our  thoughts — His  ways,  not 
our  ways."  "  Ye  have  now,"  says  the  apostle,  "  obtained 
mercy."  To  "  obtain  mercy,"  is  to  be  delivered  from  deserved 
punishment,  and  to  be  put  in  possession  of  undeserved  bless- 
ings :  it  is  to  be  '*'  saved  by  grace."  This  idea  is  often  im- 
plied in  the  phrase;  e.g.,  "  God  be  merciful  to  me  a  sinner;"' 
"But  I  obtained  mercy ;"^  " Not  by  works  of  righteousness 
which  we  have  done,  but  according  to  His  mercy,  hath  He 
saved  us."^  By  sending  the  Gospel  to  them  Avhen  they  were 
thinking  of  nothing  less,  and  rendering  it  through  the  opera- 
tion of  His  Spirit  successful.  He  had  manifested  "  the  riches  of 
His  grace,"  in  making  many  of  the  disobedient  Gentiles  par- 
takers of  the  blessings  of  His  salvation. 

This  important  and  undeserved  benefit  came  to  them 
"  through  the  unbelief,  or  disobedience,  of  the  Jews."  "  Ye 
have  now  obtained  mercy  throvTgh  their  unbelief."  We  have 
already  showed  at  length  how  the  unbelief  of  the  Jews  had 
been  rendered  subservient  to  the  conversion  and  salvation  of 
the  Gentiles,  as  it  had  led  to  a  speedier  and  more  extensive 
preaching  of  the  Gospel  than  would  otherwise  have  taken 
place,  and  removed  powerful  obstacles  out  of  the  way  of  their 
embracing  it.  Such  had  been  God's  dis])ensations  to  the 
Gentile  world.  They  had  been  long  "  suffered  to  walk  in 
their  own  ways."  They  had  been  for  many  ages  allowed  to 
continue  in  a  state  of  unbelief  and  disobedience  ;  and  were  at 
last,  in  the  exercise  of  sovereign  mercy,  brought  to  the  faith 
and  obedience  of  the  Gospel,  through  means  of  the  unbelief 
and  disobedience  of  the  Jews. 

Now,  says  the  apostle,  there  is  an  analogy  between  the  past 
and  present  conduct  of  God  towards  the  Gentiles,  and  His  pre- 
sent and  futui'e  conduct  toward  the  Jews.  "  For  as  ye  in 
times  past  have  not  believed  God,  yet  have  now  obtained  mercy 
through  their  unbelief;  even  so  have  these  also  now  not  be- 
lieved, that  through  your  mercy  they  may  obtain  mercy."  This 
verse  admits,  and  almost  requires,  a  somewhat  different  ren- 

»  Luke  xviii.  13.  *  1  Tim.  i.  IG.  "  Tit.  iii.  6. 


SECT.  II.]    THE  DIVINE  METHOD  OF  JUSTIFICATION.  417 

dering  from  that  given  in  our  translation — "Even  so  have  these 
also  now  not  believed  through  your  mercy— or,  even  so  have 
these  also  now,  through  your  mercy,  not  believed — that  they 
also  might  find  mercy."  The  apostle,  in  the  words  "  through 
your  mercy,"'  seems  to  refer  to  the  cause  or  occasion  of  the 
Jews'  unbelief,  not  to  the  means  through  which  they  were  to 
find  mercy.  It  is  true  the  mercy  of  the  Gentiles  is  to  be 
rendered  ultimately  subservient  to  the  conversion  of  the  Jews  : 
this  is  distinctly  stated  in  the  11th  verse  of  this  chapter ;  but 
though  this  is  a  truth,  and  an  important  one,  it  does  not  seem 
to  be  the  truth  stated  here.  The  apostle  contrasts  the  former 
state  of  the  Gentiles  with  their  present  state,  and  the  present 
state  of  the  Jews  with  their  future  state.  The  past  state  of 
the  Gentiles  was  a  state  of  disobedience — their  present  state, 
a  state  of  gracious  salvation.  The  present  state  of  the  Jews 
is  a  state  of  disobedience  —their  future  state  is  to  be  a  state  of 
gracious  salvation.  He  compares  the  past  state  of  the  Gen- 
tiles with  the  present  state  of  the  Jews,  and  the  present  state 
of  the  Gentiles  with  the  future  state  of  the  Jews ;  and  he  con- 
trasts the  instrument  or  occasion  of  the  Gentiles'  conversion 
with  the  instrument  or  occasion  of  the  Jews'  apostacy ;  and 
he  does  all  this  to  show  how  "  the  mercy" — the  grace,  of  God 
is  displayed  in  the  salvation  of  both. 

"  These,"  i.e.  the  Jews,  "  have  now  not  believed,"  or  have 
now  become  unbelieving  and  disobedient.  The  Gospel — the 
glad  tidings  of  a  full  and  free  salvation  for  mankind,  had  been 
proclaimed  to  them.  They  were  called  to  believe  it,  and 
God  had  promised  that,  in  believing  it,  they  should  obtain 
all  heavenly  and  spiritual  blessings.  But  they  "  rejected  the 
counsel  of  God  against  themselves."  They  would  not  acknow- 
ledge Jesus  Christ  as  their  Saviour  and  Lord. 

And  one  circumstance  wdiich  greatly  tended  to  harden 
their  minds  against  conviction,  was  what  the  apostle  here 
terms  "  the  mercy  of  the  Gentiles."  "  They  have  now  not 
believed  through  your  mercy."  By  the  mercy  of  the  Gentiles 
here,  Ave  are  not  to  understand  their  actual  conversion ;  for, 
were  that  its  meaning,  we  should  have  the  apostle  assigning  as 

2  D 


418  DOCTRINAL.  [PART  II. 

the  occasion  of  the  conversion  of  the  Gentiles,  an  event  which 
he  represents  as  occasioned  by  that  conversion.  The  mercy  of 
the  Gentiles,  is  that  peculiar  character  of  the  Gospel  revela- 
tion which  placed  the  Gentiles  on  the  same  level  with  the 
Jews,  offering  the  same  salvation  to  both,  to  be  received  in 
the  same  way — by  believing :  its  declaring  that,  in  order  to 
obtain  the  blessings  promised  and  bestowed  by  Messiah,  there 
was  no  necessity  for  them  to  become  Jews,  but  that  "whosoever 
believed  on  the  name  of  the  Lord  Jesus  should  be  saved." 
This  was  in  direct  opposition  to  the  strongest  prejudices  and 
expectations  of  the  Israelitish  people,  and,  next  to  "  the  offence 
of  the  cross,"  was  perhaps  the  strongest  obstacle  in  the  way  of 
then'  embracing  Christianity.  The  elder  brother  would  not 
come  in,  because  his  prodigal  brother  had  been  so  readily  ad- 
mitted— so  kindly  entertained.  Thus,  the  Gentiles  obtained 
mercy  through  the  unbelief  of  the  Jews ;  and,  through  the 
extension  of  mercy  to  the  Gentiles,  the  Jews  became  un- 
believers. 

But  are  the  Jews  fallen  into  a  state  of  hopeless  and  perma- 
nent unbelief  and  disobedience?  Is  this  the  end  of  the  series 
of  Divine  dispensations  ?  No ;  "  they  have  not  believed,  that 
through  your  mercy  they  also  may  obtain  mercy" — tliat  they 
also  may  become  the  subjects  of  such  a  merciful,  gracious 
interposition  as  had  taken  place  with  regard  to  the  Gentiles. 
The  meaning  of  this  clause  will  vary  according  as  you  render 
the  particle  translated  tJiat.^  It  may  be  rendered  either  simply 
that,  meaning  in  order  that,  indicating  intention,  or  so  that, 
indicating  merely  consequence. 

According  to  the  rendering  preferred  by  our  translators, 
the  meaning  is,  God  has  now  permitted  the  Jews,  as  a  body, 
to  become  disobedient,  through  their  misconception  of  Ilis 
mercy  to  the  Gentiles,  just  as  lie  had  formerly  permitted  the 
Gentiles,  as  a  body,  to  become  disobedient ;  and  He  has  done 
this,  not  that  lie  may  utterly  destroy  them,  but  that  when,  ac- 
cording to  His  purpose  and  ])romisc,  lie  deals  with  them  as 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  419 

He  dealt  with  the  Gentiles,  in  giving  them  "  repentance  unto 
life,"  it  may  be  evident  that,  as  in  the  case  of  the  Gentiles,  it 
is  a  display  of  pure  sovereign  grace.  The  design  of  God,  in 
allowing  this  display  of  human  depravity  in  the  case  of  the 
Jews  as  of  the  Gentiles,  was  that  thus  the  riches  of  Divine 
grace  might  be  the  more  gloriously  manifested.  The  Jews 
were,  as  well  as  the  Gentiles,  to  be  blessed  in  Him  in  whom 
all  men  are  to  be  blessed  ;  but  they  were  not  to  be  put  in  pos- 
session of  these  blessings  as  persons  who  had  descended  from 
Abraham,  and  who  were  observers  of  the  law  of  IMoses ;  for, 
in  this  case,  it  might  have  been  thought,  and  the  Jews  them- 
selves would  have  so  interpreted  it,  that  it  was  on  those  grounds 
they  obtained  this  blessedness.  On  the  contrary,  the  prin- 
ciples of  then*  depraved  nature  were  left  to  manifest  themselves 
in  the  rejection  of  the  Gospel ;  and  they  thus  brought  them- 
selves into  a  state,  from  which  deliverance  could  be  attributed 
to  nothing  on  the  part  of  God  but  sovereign  mercy,  and 
implied  in  it  a  gloi'ious  manifestation  of  that  Divine  attribute. 

If  we  render  the  particle  "  so  that,"  it  refers  not  so  much  to 
the  Divine  design  in,  as  to  the  actual  result  of,  the  Jewish 
people  becoming  unbelieving  and  disobedient  through  the 
mercy  of  the  Gentiles.  "  They  have  become  disobedient 
through  your  mercy,  so  that  they  also  shall  obtain  mercy" — 
become  objects  of  grace — free  favour.  When  saved,  as  they 
shall  be,  according  to  the  Divine  oracle,  it  shall  be  plain  that, 
like  the  Gentiles  when  saved  according  to  the  Divine  oracle, 
they  are  debtors  to  free  sovereign  grace  for  their  salvation.  As 
the  Gentiles  were  saved,  not  as  dutiful  observers  of  the  law  of 
nature,  but  as  imgodly  idolaters — enormous  sinners,  so  the  Jews 
are  to  be  saved,  not  as  those  who  had  been  obedient  keepers  of 
the  law,  but  as  those  who  had  been  obstinate  rejecters  of  the 
Gospel.  It  does  not  materially  affect  the  apostle's  argument 
in  whatever  way  you  interpret  the  particle. 

The  apostle  adds  :  "  For  God  hath  concluded  them  all 
in  unbelief,  that  He  might  have  mercy  on  all."  Tliis  is 
illustrative  of  the  great  principle  of  the  Divine  adminis- 
tration, equally  involved   in  the   Divine  dispensations  to  tlie 


420  UOCTIllXAl..  [I'AHT  JI. 

Gentiles  and  to  the  Jews.  The  words,  "  them  all,"  are  uot  to 
be  considered  as  referring  to  every  individual  of  the  human 
race,  but  to  the  tw'o  great  bodies  of  mankind  of  whom  he 
is  discoursino; — the  Jews  and  the  Gentiles.  To  "  conclude 
all  men,  both  Jews  and  Gentiles,  in  unbelief,"  is  a  very  un- 
couth English  phrase,  and  scarcely  conveys  any  very  distinct 
idea.  The  ^^■ord  rendered  "conclude,"  properly  signifies  to  shut 
up.  To  "  shut  up"  in  unbelief,  or  disobedience,  may  signify, 
to  prove  most  clearly  that  a  person  is  unbelieving  and  disobe- 
dient. This,  in  the  opinion  of  some  interpreters,  is  the  mean- 
ing of  the  phrase  in  Gal.  iii.  22  :  "  The  Scripture  hath  con- 
cluded all  under  sin;" — the  Scriptures  clearly  prove  that  all 
men  are  sinners.  I  rather  think  these  words  are  parallel  to 
those  before  us,  and  mean,  '  The  Scripture  teaches  that  all 
men  are  under  the  power  of  guilt.'  To  be  shut  up  in,  or 
under  sin,  is  to  be  delivered  over  to  its  power  and  influence, 
and  consequences.  This  seems  the  meaning  of  the  expression 
"  shut  up"  in  the  only  passages  of  Scripture  which  can  pi'o- 
perly  be  consi tiered  as  parallel,  as  Job  xvi.  11,  margin;  Ps. 
xxxi.  8,  in  the  LXX. ;  Gal.  iii.  22,  23. 

The  declaration  here,  then,  is,  God  has  delivered  up  all  men, 
both  Gentiles  and  Jews,  to  unbelief  and  disobedience ;  i.e.  He 
has  allowed  the  principles  of  human  depravity  to  develop 
themselves ;  He  has  given  up  men  to  "  the  lusts  of  their  own 
lieart ;"  He  has  permitted  them  to  "walk  in  their  own  ways," 
that  they  might  show  what  was  in  their  heart ;  He  has,  as  it 
were,  in  succession  made  two  great  experiments  on  fallen 
humanity — in  the  case  of  the  Gentiles,  and  in  the  case  of  the 
Jews;  He  has  left  them  to  themselves,  that  it  might  be 
evident  what,  in  this  case,  they  w^ould  make  of  themselves ; 
He  has  allowed  the  Gentiles,  by  their  idolatrous  and  gross 
immoralities,  and  the  Jews,  by  their  rejection  of  the  lyiessiah, 
and  their  obstinate  unbelief  and  disobedience,  to  prove  that 
fallen  human  nature,  as  existing  in  both,  is  a  thoroughly 
depraved  thing. 

And  God  has  done  this,  "that  He  may  have  mercy  on 
all."      riie  nionuing  here,  ns  in  the  preceding  verse,  will  vary 


SECT.  II.]    TUE  DIVINE  METHOD  OF  JUSTIFICATION.  421 

according  to  the  sense  you  give  to  the  particle  *■'  that" — ac- 
cordiiio"  as  vou  consider  it  as  referrino-  to  the  desiqn  or  to  the 
result  of  tlie  Divine  dispensation.  In  tlie  first  case,  tlie  mean- 
ing is,  '  He  has  suffered  Gentiles  and  Jews,  in  succession,  to 
fall  into,  and  continue  long  in,  a  state  of  unbelief  and  dis- 
obedience, that,  in  the  salvation  of  vast  multitudes  of  both, 
the  riches  of  His  mercy  might  be  ecpially  displayed — that  it 
might  be  evident  that  all  the  saved,  whether  Jews  or  Gen- 
tiles, owe  theii'  salvation  to  "grace,  reignino- through  righteous- 

/  0  7  0  0  0  0 

ness  unto  eternal  life,  through  Jesus  Christ." '  If  we  render 
the  particle  '  so  that,'  the  meaning  is — '  Since  Gentiles  and 
Jews  have  equally,  at  different  periods,  been  distinguished  for 
unbelief  and  disobedience — have  fallen  into,  and  continued 
in,  a  state  which  makes  them  the  fit  objects  of  God's  moral 
disapprobation — the  fit  subjects  of  His  penal  vengeance — it  is 
plain  that  all  who  are  saved,  of  either  division  of  mankind, 
are  equally  the  monuments  of  Divine  sovereign  kindness — are 
equally  deprived  of  all  ground  of  glorying  in  themselves,  and 
equally  bound,  by  the  ties  of  duty  and  gratitude,  to  the  ser- 
vice of  their  God  and  Saviour.'  It  is  the  mercy  of  God  alone 
that  saves  ;  and  that  mercy  is  equally  needed  by,  and  equally 
open  to,  Jews  and  Gentiles.  Ills  providence  has  so  arranged 
it,  that  all  have  been  brought  into  a  state  fi*om  which  nothing 
but  mercy  can  save  any  of  them,  and  mercy  can  save  the 
worst  of  them.  "  Extremely  gross,"  says  Cahin,  "  is  their 
folly  who  hence  conclude  that  all  shall  be  saved.  Paul 
simply  means  that  botli  Jews  and  Gentiles  do  not  otherwise 
obtain  salvation  but  through  the  mercy  of  God ;  and  thus  he 
leaves  to  none  any  reason  for  complaint.  This  mercy  is, 
without  any  difference,  offered  to  all ;  but  it  can  be  received 
onlv  in  believino-." 

..■  O 

The  contemplation  of  this  series  of  Diviiie  dispensations, 
past,  present,  and  future,  in  reference  to  the  Divine  method 
of  justification,  filled  the  mind  of  the  apostle  with  astonish- 
ment, awe,  and  delight ;  and  he  gives  utterance  to  these 
('morions  in  the  burning  words  which  follow  :  "  O  the  depth 
of  the  riches  both  of  the  wisdom  and  knov/Icrlfrc  of  God  !  how 


422  DOCTRINAL.  [PART  II. 

unsearchable  are  His  judgments,  and  His  ways  past  finding 
out !  For  who  hath  known  tlie  mind  of  the  Lord  ?  or  who 
hath  been  His  counsellor  ?  or  who  hath  first  given  to  Him, 
and  it  shall  be  recompensed  unto  him  again  ?  For  of  Him, 
and  through  Him,  and  to  Him,  are  all  things :  to  whom  be 
glory  for  ever.  Amen."  ^  It  is  natural  to  shrink  from  attempt- 
ing to  illustrate  these  words,  lest  the  effect  be  to  weaken 
rather  than  to  strengthen  the  impression  they  are  fitted  to 
make  on  every  heart  not  callous  to  religious  emotion.  But 
there  are  some  things  in  them  which  require  elucidation ; 
and  right  impression  can  only  be  produced  by  right  appre- 
hension. 

The  first  clause  of  the  33d  verse  admits  of  two  translations 
— that  adopted  by  our  translators,  and  the  following :  "  O 
the  depth  of  the  riches,  and  of  the  wisdom,  and  of  the  know- 
ledge of  God!"  Both  modes  of  rendering  are  according  to 
the  analogies  of  the  language,  though  the  last  is  the  more 
literal.  Had  such  a  term  as  '  the  power,'  or  '  the  grace,'  been 
employed  instead  of  the  figurative  expression  "  riches,"  there 
could  have  been  no  doubt  of  its  being  the  preferable  mode  of 
translation.  The  "  riches"  of  God  is  properly  expressive  of 
the  immense  possessions  of  the  Divinity — e.g.,  "The  earth  is 
full  of  Thy  riches."^  But  there  is  nothing  said  in  the  context 
calculated  to  excite  admiration  of  the  "riches"  of  God,  in 
this  sense.  Those  who  prefer  this  mode  of  rendering,  gene- 
rally understand  by  "riches"  the  exuberant  goodness  or  grace 
of  God.  We  read  of  "  the  riches  of  God's  forbearance,"^  and 
repeatedly  of  "  the  riches  of  God's  grace  ;"*  but  there  is  no 
instance  of  "  riches"  being  employed  simj)ly  to  signify  good- 
ness in  any  of  its  forms.  Besides,  it  is  plain,  from  the  context, 
that  it  is  less  the  kindness  than  tlie  wisdom  displayed  in  the 
Divine  dispensations,  in  reference  to  the  method  of  justifica- 
tion, that  forms  the  subject  of  the  apostle's  devout  acknow- 
ledgment.     I   am,    therefore,  disposed   to   acquiesce  in  the 


'  Ver.  33-36.  -  Psal.  civ.  24,  Sophocles,  Ajax,  130  (Dind). 

•"  Rom.  ii.  4.  ^  Eph.  i.  7,  ii.  7. 


SECT.  II.]      THE  DIVINE  METHOD  OF  JUSTIFICATION.  423 

rendering  of  our  translators,  and  to  consider  "  the  depth  of 
the  riches,"  appHed  to  wisdom  and  knowledge,  as  a  peculiar 
and  emphatic  form  of  expressing  a  superlative,  as  equivalent 
to,  '  O  the  rich  depth,  or  the  deep  riches ;'  or,  more  in  the 
English  idiom,  '  O  the  profound  abyss  !  O  the  unfathomable 
treasures  of  the  Divine  msdom  and  knowledge!' 

The  "wisdom"  of  God  is  that  attribute  by  which  He 
chooses  the  best  ends,  and  seeks  these  by  the  best  means ; 
the  "  knowledge"  of  God,  that  attribute  by  which  He  pos- 
sesses perfect  acquaintance  with  the  nature,  properties,  and 
connections  of  all  beings  and  events.  The  apostle's  exclama- 
tion may  be  thus  paraphrased — '  What  infinite  knowledge  and 
wisdom  do  these  Divine  dispensations  display  !' 

"  How  unsearchable  are  His  judgments,  and  His  ways  past 
finding  out !"  By  "  the  judgments"  of  God,  in  contrast  with 
His  "  ways,"  I  understand  His  eternal  determinations — His 
plan  of  procedure — His  "  purpose  purposed  in  Himself." 
These  judgments  are  "  unsearchable."  It  is  impossible  for 
us  to  discover  them — we  cannot  know  them,  if  He  does  not 
reveal  them ;  and  even  when  He  has  revealed  them,  there  is 
a  depth  of  wisdom  in  them  which  the  human  intellect  cannot 
fathom.  They  have  a  width  of  range,  and,  with  perfect  unity 
of  principle,  an  infinite  variety  of  modes  of  operation,  which 
our  limited  minds  cannot  grasp.  There  does  not  seem  to  be 
any  reference  here  to  the  difficulty,  which  from  our  ignorance 
we  often  feel,  of  reconciling  the  Divine  judgments  or  decrees 
with  the  principles  of  equity.  The  idea  is,  the  impossibility 
of  any  created  intelligence  comprehending  the  variety  and 
extent  of  the  Divine  designs. 

God's  "  ways"  are  the  execution  of  His  judgments  or  pur- 
poses— His  providential  dispensations.  These  are  said  to  be 
"  past  finding  out."  They  are  not  as  our  ways,  but  differ  from 
them  as  much  as  the  heavens  are  higher  than  the  earth.  In 
one  view,  they  are  "  far  above — out  of,  our  sight ;"  in  another, 
"  His  ways  are  in  the  sea,  His  paths  in  the  mighty  waters,"  so 
that  we  cannot  trace  His  footsteps.  It  is  the  same  thought 
so  strikingly  expressed  in  the  book  of  Job  :  "  Dost  thou  know 


424  DO(JTKINAL.  [part  If. 

the  balancings  of  the  clouds "?  the  wonderful  %yorks  of  Him 
who  is  perfect  in  knowledge?"  The  connections,  depend- 
encies, tendencies,  and  designs,  of  the  Divine  dispensations 
are,  and  in  the  present  state  can  be,  but  very  imperfectly 
appreliended  by  us.  How  small  a  portion  do  we  know  of 
Him ! 

The  sentiment  contained  in  this  exclamation  is  ob^^ously 
just,  in  a  general  view  of  all  the  dispensations  of  God,  both 
in  the  physical  and  moral  government  of  the  world.  But  the 
apostle  has  a  particular  reference  to  the  dispensations  he  had 
been  considering.  That  God  should  render  the  idolatry  of 
the  Gentiles,  and  the  unbelief  of  the  Jews,  subservient  to  the 
more  illustrious  display  of  the  riches  and  freeness  of  His 
sovereign  mercy ;  that  He  shoixld  make  the  unbelief  of  the 
Jews  conduce  to  the  conversion  of  the  Gentiles,  and  the  con- 
version of  the  Gentiles  to  the  restoration  of  the  Jews ;  that 
the  Avhole  of  His  dispensations  towards  the  Gentiles  and  the 
Jews — unconnected,  and  sometimes  apparently  inconsistent 
— should  be,  and  ultimately  be  made  to  appear  to  be,  parts 
of  one  grand  plan  for  illustrating  the  perfections  of  His 
character,  in  the  salvation  of  an  innumerable  multitude  of 
tlie  lost  race  of  man,  both  Jews  ajid  Gentiles — all  this  dis- 
covers a  depth  of  wisdom  and  knowledge  which  strikes  the 
mind  with  astonishment,  and,  when  we  consider  the  purposes 
for  which  this  infinite  knowledge  and  wisdom  are  employed, 
fills  the  heart  with  deliglit,  and  confidence,  and  joy. 

If  we  consider,  as  we  proljably  ought,  the  apostle  as  in  these 
words  referring  not  merely  to  the  particular  subject  which  he 
had  just  been  considering,  but  to  that  which  is  the  grand 
theme  of  the  e])istle — the  righteousness  of  God — the  Divine 
method  of  justification,  we  shall  find  the  devout  exclamation 
resting  on  a  still  broader  and  deeper  foundation.  A  ])lan  ol' 
salvation  for  self-ruined  num,  which  at  once  humbles  and 
exalts  him — restores  him,  by  the  same  means,  to  the  Divine 
favour,  and  to  moral  excellence — displays  at  the  same  time, 
by  the  same  means,  the  inflexible  rectitude  and  the  incon- 
ceivable benignity  of  the  Divine  natiu'c,—  which  not  f»dy  \v~ 


SECT,  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  425 

trieves  tlie  ruins  of  the  fall,  but  raises  man  to  a  dignity  and 
happiness  far  superior  to  that  which  he  has  lost — which 
converts  the  evils  of  life  into  the  means  of  moral  improve- 
ment and  ultimate  salvation,  a  plan  exactly  suited  to  the 
constitution,  character,  and  circumstances  of  marJ^ind — em- 
bracing men  of  every  kindred,  people,  and  tongue — and 
securing  their  ha])piness,  up  to  the  highest  measure  of  their 
capacity,  during  the  eternity  of  their  being — this  is  indeed 
"■  the  wisdom  of  God  in  a  mystery,"  the  glories  of  which  can 
►never  be  adequately  apprehended  by  created  intelligences. 
"Into  these  things  the  angels  desire  to  look;"  and  new  dis- 
coveries  of  benignant,  wise  design,  ever  opening  on  their 
enlarged  minds,  and  those  of  "  just  men  made  perfect,"  will 
call  forth  fi*om  them  ever  new  anthems  of  adoring  wonder 
at  "  the  depth  of  the  riches  of  the  wisdom  and  knowledge  of 
God." 

In  the  words  that  follow — "  For  who  hath  known  the  mind 
of  the  Lord?  or  who  hath  been  His  counsellor?"  there  is  an 
obvious  allusion  to  Isaiah  xl.  13,  14  :  "  Who  hath  directed 
the  Spirit  of  the  Lord,  or  being  His  counsellor  hath  taught 
Him  ?  With  whom  took  He  counsel,  and  who  instructed 
Him,  and  taught  Him  in  the  path  of  judgment,  and  taught 
Him  knowledge,  and  showed  to  Him  the  way  of  imderstand- 
ing ? "  The  question  is  equivalent  to  a  strong  negative.  No 
man,  no  angel,  has  known  the  mind  of  the  Lord,  or  been  His 
counsellor;  and,  therefore,  none  can  search  His  judgments, 
or  find  out  His  ways.  This  is  intended  as  a  rebuke  to  that 
temper  manifested  by  the  unbelieving  Jews,  to  find  fault  with 
the  arrangements  of  the  new  economy,  as  being  so  very  dif- 
ferent from  Avhat  they  had  anticipated — so  different  from  any- 
thing which  it  could  have  entered  into  the  mind  of  man  to 
conceive.  It  is  man's  business,  not  to  criticise  and  cjuarrel 
with  Divine  arrangements,  but  to  submit  to  them  ;  to  watch 
Avith  reverential  curiosity  the  development  of  the  Divine  de- 
signs ;  to  mark  the  displays  they  make  of  His  various  perfec- 
tions— His  wisdom  and  power,  His  righteousness  and  His 
grace;  to  admire  their  wisdom,  in  tlie  degree  in  which  we 


426  DOCTRINAL.  [PART  II. 

can  perceive  their  objects,  and  how  well  fitted  they  are  to 
gain  them  ;  to  adore  their  depth,  when  we  cannot  discover 
their  design  ;  and  to  hold  fast,  in  all  circumstances,  an  un- 
shaken confidence  in  Him  as  "  the  Rock,  whose  work  is  per- 
fect, all  whose  ways  are  judgment ;  a  God  of  truth,  and 
without  iniquity,"  infinite  in  holiness  and  in  love. 

In  the  next  interrogation — "  Or  who  hath  first  given  to 
Him,  and  it  shall  be  recompensed  unto  him  again  ?"  there  is 
a  reference  to  Job  xli.  3,  LXX.,  11,  E.V. :  "  Who  hath  pre- 
vented ^le,  that  I  should  repay  him "? "  or  to  Joel  iii.  4  :  "  Will 
ye  render  Me  a  recompense  ?  and  if  ye  recompense  Me, 
swiftly  and  speedily  will  I  return  youi'  recompense  upon  yoiur 
OAvn  head;"  but  it  is  a  mere  allusion.  The  meaning  is — '  No 
created  being  can  have  a  claim  of  strict  n'ght  on  God  for  any 
blessing.  The  Creator  is  not,  cannot  be,  under  obligation  to 
His  creatures.  What  can  they  give  Him,  but  what  He  has 
previously  given  them  ?  When  He  gives.  He  gives  fi'eely. 
If  any  creature  can  make  out  a  claim  against  Him,  it  will  be 
sustained.  If  any  man  can  show  that  he  has  been  profitable 
to  God,  he  shall  obtain  his  reward  as  a  matter  of  desert,  not 
grace.'  The  question  is  intended  to  shame  into  silence  the 
munnurings  of  the  unbelieving  Jews,  as  if  they  had  been 
dealt  unjustly  with  in  the  arrangements  of  the  new  economy ; 
and  to  impress  on  the  minds  of  men,  of  every  race  and  age, 
that  blessings  to  sinful  men  can  be  hoped  for  from  nothing 
but  the  self-moved,  sovereign  benignity  of  God. 

The  absurdity  of  the  opposite  sentiment  is  involved  in  the 
sublime  doxology  with  which  the  apostle  concludes  the  doc- 
trinal part  of  the  epistle  :  "  For  of  Him,  and  through  Him, 
and  to  Him,  are  all  things  :  to  whom  be  glory  for  ever. 
Amen."  This  is,  perha})S,  the  most  comprehensive  account 
of  the  Deity,  in  His  relation  to  His  works,  that  is  anywhere 
to  be  met  with.  All  things  are  of  Him  :  He  is  of  none ; 
He  is  the  origin  of  them  all ;  they  originate  in  His  will ; 
but  for  Him  they  would  never  have  been.  All  things 
are  hy  Him :  Pie  creates — He  sustains  them  all ;  by  Him 
they  were  created,  by   Him   they  subsist.     All  things  arc 


SECT.  II.]     THE  DIVINE  METHOD  OF  JUSTIFICATION.  427 

to  Him :  all  things  are  intended  to  manifest  forth  His  glory, 
and  Avill  ultimately  serve  this  purpose ;  He  has  made  all 
things  for  Himself.  And  it  is  obviously  meet  that  it  should  be 
so.  It  is  right  that  His  will  shoidd  be  the  law,  His  glory  the 
end,  of  the  universe,  of  which  he  is  the  creator,  supporter, 
and  proprietor. 

Well  might  the  apostle  add — "  To  whom  be  glory  for  ever. 
Amen."  This  is  an  emphatic  expression  of  conviction  that  it 
should  be  so ;  his  desire  that  it  might  be  so ;  his  firm  belief 
that  it  shall  be  so.  In  this  expression  of  loyalty  to  the  Sove- 
reign of  the  universe,  ever}'  right-hearted,  intelligent  being — 
man  and  angel — throughout  creation,  will  cordially  acquiesce. 
In  this  remon  of  His  dominions,  we  have  to  mourn  that  a 
world  so  full  of  His  glory  should  be  so  empty  of  His  praise. 
But  a  happier  period  is  predicted,  when  the  apostle's  call  shall 
be  worthily  responded  to — when  the  rebellious  spmt,  which 
now  pervades  so  many  of  His  rational  creatures,  shall  be 
quelled  for  ever — and  when  "  every  creature  that  is  in  the 
heavens,  and  on  the  earth,  and  under  the  earth,  shall  be  heard 
saying,  '  Blessing,  and  honour,  and  gloiy,  and  power,  be  to 
Him  that  sitteth  on  the  throne,  and  to  the  Lamb,  for  ever  and 
ever.'  '  Great  and  man^ellous  are  Thy  works.  Lord  God  Al- 
mighty ;  just  and  true  are  all  Thy  ways.  Thou  King  of  saints.' 
'  Salvation,  and  glory,  and  honour,  and  power,  unto  the 
Lord  our  God;  for  true  and  righteous  are  His  judgments.' 
*  Alleluia !  the  Lord  God  omnipotent  reigneth.'  "  ^ 

'  "  Such  is  the  conclusion  of  the  doctrinal  part  of  our  epistle — a  power- 
ful expression  of  profound  wonder,  reverence,  and  adoration,  in  regard  to 
the  unsearchable  ways  of  God  in  His  dealings  with  men  ;  and  an  asser- 
tion of  the  highest  intensity  respecting  His  sovereign  right  to  control  all 
things,  so  as  to  accomplish  His  own  designs,  inasmuch  as  all  spring  from 
Him — '  live,  and  move,  and  have  their  being  in  Him' — and  are  for  His 
glory."  "  Sovereignty  in  God  does  not  imply  that  He  does  anything 
without  the  best  of  reasons.  It  only  implies  that  these  reasons  are  often 
not  known  to  us ;  and  that  it  is  meet  that  they  should  be  concealed  from 
us,  that  we  may  be  impressed  with  a  sense  of  our  humble  condition,  and 
limited  faculties  and  information,  and  have  room  for  the  exercise  of  im- 
plicit, afl'ectionate,  child-like  confidence  in  Him,  who  so  well  deserves  to 


428  DOCTRINAL.  [PART  II. 

be  trusted.  If  our  hearts  are  ever  tempted  to  rise  up  against  any  of  His 
dispensations,  let  us  bow  them  down  to  the  dust — at  once  silencing  and 
satisfying  them  with  the  humbling,  consoling,  animating,  glorious  truth, 
that  '  of  God,  and  through  Him,  and  for  Him,  are  all  things.'  To  Him, 
then,  be  the  glory,  for  ever  and  ever." — (Slightly  altered  from  Moses 
Stuart.) 


I 


PART  III. 
PRACTICAL. 

Cir.  XII.  l^xv.  13. 

TiiE  third  great  division  of  the  Epistle  to  the  Romans,  to  the 
consideration  of  which  we  now  proceed,  commences  Avith  the 
twehth  chapter,  and  terminates  with  the  13th  verse  of  the 
fifteenth  chapter.  It  seems  naturally  to  divide  itself  into 
four  sections,  of  very  unequal  length.  The  first,  contained 
in  chap.  xii.  1,  2,  is  occupied  with  a  general  exhortation  to 
the  performance  of  Christian  duty,  viewed  as  self-sacrifice ; 
and  to  the  cultivation  of  Christian  character,  viewed  as  non- 
conformity to  the  world,  and  transformation,  by  the  renewing 
of  the  mind. — The  second,  contained  in  chap.  xii.  3-8,  is  a 
directory  to  the  gifted  ofiice-bearers  of  the  Church,  how  to 
employ  and  regulate  their  gifts,  and  perform  their  duties. — 
The  third,  contained  in  chap.  xii.  9— xiii.  14,  is  employed  in 
enjoining  and  enforcing  a  variety  of  particular  duties  incum- 
bent on  Christians,  religious  and  moral,  personal  and  relative, 
to  each  other,  and  to  mankind  at  large. — The  fourth,  and 
longest  section,  contained  in  chap,  xiv,  1-xv.  13,  treats  of 
"  terms  of  communion,"  and  illustrates  the  princij)les  on 
which  the  Roman  Christians  were  to  regulate  their  fellowship, 
with  a  particular  reference  to  the  circumstances  in  which  they 
were  placed,  as  a  body  composed  of  Jews  and  Gentiles,  and, 
from  their  previous  history,  and  diversified  means  of  informa- 
tion, entertaining  different  views  of  some  minute  points  of 
doctrine  and  practice.  Let  us,  theu,  turn  our  attention  to 
these  leading  divisions  of  the  Practical  part  of  the  Epistle. 


430  PRACTICAL.  [part  III. 

SECTION  L 

GENERAL  EXHORTATION  TO  CHRISTIAN  DUTY. 

Chapter  xii.  1,  2. — "  I  beseech  you  therefore,  brethren,  by  the  mercies 
of  God,  that  ye  present  your  bodies  a  hving  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service.  And  be  not  conformed  to 
this  world  ;  but  be  ye  transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove  what  is  that  good,  and  acceptable,  and  perfect  will  of  God." 

The  apostle  addresses  himself  to  the  whole  members  of  the 
Roman  Church,  whether  Jews  or  Gentiles,  as  "  brethren" — 
possessed  of  a  common  relation  to  God,  through  Christ ;  and 
a  common  character,  rising  out  of  that  relation  ;  and  a  mutual 
relation  and  character,  resulting  from  these ;  and  both  the  ap- 
pellation, and  the  exhortation  which  it  introduces,  are  applicable 
to  all  Christians,  in  all  countries  and  in  all  ages.  The  duty 
enjoined  is  unreserved  devotement  of  themselves  to  the  service 
of  God  ;  and  the  language  in  which  the  injunction  is  couched 
is  borrowed  from  the  usages  of  the  Mosaic  economy.  They 
are  called  to  "  present  their  bodies  to  God  a  sacrifice."  We 
are  plainly  not  to  understand  the  phrase,  "  your  bodies,"  as 
contrasted  with  '  your  souls,'  or  '  spirits,'  but  as  equivalent 
to,  '  yourselves  as  embodied  intelligencies' — just  as  he  calls 
on  them  not  to  let  "  sin  reign  in  their  mortal  bodies  ;"^  and 
as  the  apostle  James  says,  "the  tongue  defileth  the  whole 
body."^  It  is  probable  tliat  the  phrase,  "  your  bodies,"  was 
preferred  by  the  apostle  to  '  yourselves,'  for  two  reasons  : 
first,  because  he  is  comparing  Christians  to  sacrificial  victims, 
and  it  was  the  bodies  of  the  devoted  animals  that  were  pre- 
sented in  sacrifice  ;  and,  secondly,  because  he  wished  to  bring 
broadly  before  their  minds  this  truth — that  an  essential  part  of 
Cvhristian  duty  was  keeping  themselves  from  those  shameful 
abuses  of  the  body  which  prevailed  so  extensively  amoug  the 

'  Cliap.  vi.  12.  '  Cliap.  iii.  G. 


SECT.  I.]  GENERAL  EXHORTATION  TO  CHRISTIAN  DUTY.     431 

heathen,  and  entered  even  into  their  rehgious  services.^  It  is  of 
importance  to  remark,  that  there  is  no  reference  to  expiatory 
sacrifice.  The  person  is  not  considered  as  making  atonement 
for  sin,  or  presenting  a  price  for  blessings  to  be  bestowed, 
by  devoting  himself  to  God.  The  idea  is — '  You  are  entirely 
God's  property — His  property  by  the  double  claim  of  creation 
and  redemption.  You  ought,  therefore,  to  present  yourselves 
as  a  sacrifice  to  Him — to  hold  yourselves  bound  and  ready  to 
be,  and  do,  and  suffer,  whatever  He  requires  you  to  be,  and 
do,  and  suffer.'  To  "  present  ourselves  a  sacrifice  to  God,"  is 
the  same  thing  as  the  "  yielding  of  ourselves  to  Him  as  those 
who  are  alive  from  the  dead,  and  our  members  to  Him  as  the 
instruments  of  righteousness  ;"^  "  the  glorifying  of  God  in  our 
body  and  in  our  spirit,  which  are  God's  ;"^  "  the  living  to  the 
Lord,  and  dying  to  the  Lord,  because  we  are  not  our  own, 
but  His."" 

The  apostle  calls  on  the  Romans' not  only  to  present  their 
bodies  to  God  as  "  a  sacrifice,"  but  as  "  a  living  sacrifice." 
In  using  this  expression,  he  might  perhaps  refer  to  the  fact 
that,  under  the  law,  no  animal  which  had  died  of  itself 
could  be  offered  on  God's  altar.  The  victims  were  to  be  pre- 
sented alive  before  the  altar,  and  there  slain.^  In  this  case, 
the  force  of  the  injunction  is,  '  Devote  yourselves  to  God,  not 
in  external  profession  merely,  but  in  spirit  and  truth  :  serve 
God  "with  your  spirits,  according  to  the  Gospel  of  His  Son."' 
Or  the  reference  may  be  considered  as  being  to  the  striking 
contrast  between  the  legal  sacrifices  and  this  Christian  sacrifice. 
They  were  the  dead  bodies  of  brute  animals  :  it  is  the  sacrifice 
of  the  animated  bodies  of  rational,  immortal  men  —  a  sacrifice 
that  shall  "please  the  Lord,  better  than  an  ox  or  bullock  that 
hath  both  horns  and  hoofs."*'  In  this  case  the  sentiment  is, 
*  Devote  yourselves  to  God  ;  this  is  a  more  excellent  kind  of 
sacrifice  than  any  offered  under  the  law.' 

The  apostle  further  characterizes  this  sacrifice  as  "  holy." 


1  Chap.  i.  24.       ^  ch^p.  vi.  13.       M  Q^r.  vi.  20.       *  Rom.  xiv.  8. 
^  Lev.  xvii.  5 ;  2  Chron.  xxix.  21,  22.  ^  Psa.  Ixix.  31. 


432  PRACTICAL.  [part  III. 

The  bodies,  or  persons  of  Christians  presented  in  sacrifice, 
are  said  to  be  "  holy."  The  words  may  either  signify.  They 
are  "  holy  "  in  the  proj^er  sense  of  the  word ;  they  are  set 
apart  to  a  sacred  pnrpose — purchased  by  the  blood,  transformed 
by  the  Spirit  of  Christ — thus  "set  apart  by  the  Lord  for  Him- 
self; "  and,  therefore,  as  sprinkled  with  atoning  blood,  washed 
in  the  laver  of  regeneration,  should  they  present  themselves : 
or  the  word  "holy"  maybe  used  in  its  secondary  signification, 
"  unblemished  ;"  and  then  it  is  expressive  not  so  much  of  the 
reason  why  they  should  present  themselves,  as  of  the  moral 
character  of  the  offering.  Let  it  be  unstained,  unblemished 
— a  "  walkinfT  in  all  the  commandments  and  ordinances  of  the 
Lord  blameless."  ^  Let  it  be  the  right  thing  done  in  the  right 
way.  Still  farther,  the  apostle  requires  them  to  present 
themselves  an  "  acceptable  sacrifice."  The  phrase,  "  to  God," 
may  be  connected  either  with  "  present "  or  "  acceptable ; " 
equally  good  scholars  support  each  of  these  modes  of  connec- 
tion. I  prefer  connecting  it  with  "  present," — thus,  "  present 
your  bodies  to  God," — though  there  can  be  no  question  that 
"  acceptable"  here  is  equivalent  to  '  acceptable  to  God.'  The 
word  either  may  be  intended  to  denote  the  fact  that  such  a 
sacrifice  is  acceptable  to  God — this  worship  in  spirit  and 
truth  is  pleasing  to  God  ;  "  The  Father  seeketh  such  to  w' or- 
ship  Him  :  "  ^  or  it  may  be,  and  I  rather  think  it  is,  a  hint  to 
take  care  that  the  sacrifice  be  so  presented  that  it  shall  be  ac- 
ceptable. We  and  our  services  can  only  be  "  accepted  in  the 
Beloved."  Iveligious  duty,  to  be  pleasing  to  God,  must  be  the 
result  of  the  influence  of  His  Spirit.  If  we  would  have  our 
sacrifice  accepted,  it  must  be  presented  in  the  name  of,  by 
the  hands  of,  the  great  High  Priest,  and  purified  by  the 
cleansing  power  of  the  Good  Spirit. 

Now,  such  a  sacrifice  of  our  bodies — ourselves,  thus  "  liv- 
ing, holy,  and  acceptable,  is,"  says  the  apostle,  "your  reason- 
able service."  These  words  are  conmionly  understood  as 
conveying   this  idea :    Such   a  sacrifice   is  most   reasonable. 

'  liuke  i.  n,  "  .Tolm  iv.  23. 


SECT.  I.]  GENERAL  EXHORTATION  TO  CHRISTIAN  DUTY,    433 

Everything  in  the  character  of  God,  and  in  the  condition  of 
man,  especially  of  redeemed  man,  declares  it  to  be  so.  The 
man  who  devotes  himself  to  God  acts  the  part  of  a  reasonable 
being ;  the  man  v^ho  does  not,  behaves  most  uTationally. 
This  is  the  truth  most  sure,  but  it  is  not  just  the  truth  ex- 
pressed in  the  words.  The  tenn  rendered  "  service," '  is,  in 
the  Scriptures,  uniformly  descriptive  of  worship.^  The  word 
rendered  "reasonable,'"^  properly  signifies  w^hat  belongs  to  the 
reason,  mind,  or  understanding  of  man,  in  contrast  with  what 
belongs  to  his  animal  part.  It  occurs  only  in  another  place  in 
the  New  Testament,  1  Pet.  ii.  2,  "  the  milk  of  the  word," — 
properly  "  the  rational  milk  " — the  nourishment  suitable  to 
the  mind.  The  apostle's  object  here  seems  to  be  to  fix  the 
mind  of  his  readers  on  the  inferiority  of  the  carnal  ordinances 
of  divine  service  under  the  law  to  the  internal  worship  of  the 
new  economy,  which  converts  all  action  into  dut}',  and  all 
duty  into  worship,  and  makes  every  part  of  worship  the  ex- 
pression of  thought  and  affection.  It  is  as  if  he  had  said, 
'  The  presentation  of  this  sacrifice  is  not  the  worship  of  the 
body  merely,  it  is,  even  where  there  is  bodily  action,  the  wor- 
ship of  the  mind  and  heart.  This  is  w^orship  worthy  of  a 
rational  being  to  offer — fit  for  a  spiritual  Divinity  to  accept.' 
To  present  this  sacrifice,  to  perform  this  "  reasonable  ser- 
vice," this  '  spiritual  worship,'  the  apostle  "  beseeches"  the 
Romans.  As  an  apostle,  he  might  have  commanded  them ; 
but  he  chose  rather  to  "  beseech  "  them  as  a  friend  who  saw 
how  very  deeply  their  happiness  was  involved  in  their  compli- 
ance with  his  injunctions.  And  he  beseeches  them  "by  the 
mercies  of  God."  The  term  is  put  in  the  plural,  either  to 
indicate  the  innumerable  manifestations  which  God  had  made 
of  his  mercies  to  men,  or  to  serve  as  a  superlative  in  describing 
the  great,  the  unspeakable,  grace  of  God  in  Christ  Jesus,  in 
unfolding  which  the  previous  part  of  the  epistle  had  been 
chiefly  engaged.  The  reference  is  probably  to  chap.  iii. 
19-26;  V.  1-11  ;  vi.  23  ;  viii.  31-39— as  if  he  had  said,  'Such 

*  'ha.Tpiioe,.      ^  John  xvi.  2  ;  Rnm.  ix.  4  ;  Ileb.  ix.  1,  6.      '  Aoy/x-/j. 

2   E 


434  PRACTICAL.  [part  III. 

are  the  wonders  of  Divine  grace.  Should  they  not  produce 
a  corresponding  state  of  mind  and  heart  in  those  who  are  the 
objects  of  this  mercy  ?  God  has  given  His  Son  for  you — to 
you,  and  with  Him  freely  all  things  necessary  to  make  you 
perfectly  holy  and  happy  for  ever.  Is  it  too  much  that  you 
should  give  yourselves  to  Him — your  whole  selves,  in  all  the 
faculties  of  your  nature,  during  the  whole  term  of  your  beingl' 
Nothing  but  the  knowledge  and  belief  of  the  truth  respecting 
these  mercies  will  ever  induce  any  man  thus  to  present  this 
living,  holy,  acceptable  sacrifice — thus  to  perform  this  rational 
worship ;  and  nothing  but  the  presentation  of  this  sacrifice — 
nothing  but  the  performance  of  this  worship,  can  be  satisfac- 
tory evidence  that  a  man  knoAvs  this  "grace  of  God  in  truth." 
This  "  grace  of  God,  bringing  salvation  to  all,  teaches  "  every 
man  who  knows  it — nothing  else  can — "to  deny  ungodliness 
and  worldly  lusts,  and  to  live  soberly,  and  righteously,  and 
godly  in  this  present  world  ;  looking  for  that  blessed  hope,  the 
glorious  appearing  of  the  great  God  and  our  Saviour  Jesus 
Christ ;  who  gave  Himself  for  us,  that  He  might  redeem  us 
from  all  iniquity,  and  purify  unto  Himself  a  peculiar  people, 
zealous  of  good  works."  ^ 

In  the  2d  verse,  the  apostle  presents  the  whole  of  Christian 
duty  under  another  phasis.  In  the  preceding  verse,  Christian 
duty,  as  a  whole,  is  viewed  in  its  reference  to  God ;  and  in 
this  respect  it  is  one  spiritual  sacrifice — the  sacrifice  of  the 
person's  self — all  he  is,  all  he  has,  all  he  can  do — one  continued 
act  of  rational  worship.  Here  it  is  viewed  in  reference  to 
that  system  of  things  seen  and  temporal,  in  the  midst  of  which 
the  Christian  lives,  and  is  represented  as  a  disconformity  to  it, 
and  a  transformation  by  the  "renewing  of  the  mind."  "And 
be  not  conformed  to  this  world;  but  be  ye  transformed  by  the 
renewing  of  your  mind,  that  ye  may  prove  what  is  that  good, 
and  acceptable,  and  ])crfect  will  of  God."  ^  These  words  con- 
tain (1.)  3.  description  of  the  Christian's  duty,  "  Be  not  con- 
formed to  this    world,    but    be    transformed ;"    and  (2.)  an 

>  Tit.  ii.  11-14.  '  Ver.  2. 


SECT    I.]  GENERAL  EXHORTATION  TO  CHRISTIAN  DUTY.    435 

account  of  the  manner  in  which  lie  is  to  be  enabled  to 
perform  this  duty,  "  by  the  renewing  of  the  mind." 

The  word  here  rendered  "  world,"  ^  properly  refers  to  time, 
and  is  often  translated  '  age.'  It  is  very  usually  in  the  Holy 
Scriptures,  as  here,  employed  to  denote  the  whole  external 
frame  of  things  existing  in  time — what  the  apostle  calls  "things 
seen  and  temporal."  It  is  called  this  world,  to  distinguish  it, 
as  tlie  seen  world,  from  the  unseen  world — the  present  tem- 
poral world,  from  the  future  and  eternal  world,  with  which  faith 
makes  us  acquainted.  The  word  "  world  "  is  often  interpreted 
as  signifying  "  the  men  of  this  world,"  worldly  men — men  su- 
premely interested  in,  influenced  by,  and  occupied  about 
"  things  seen  and  temporal,"  of  whom  the  Psalmist  speaks — 
"  men  of  the  world,  who  have  their  portion  in  this  hfe."  * 
Another  word  rendered  world  ^  often  has  this  meaning,  as 
John  vii.  7;  xiv.  22;  xv.  18,  19;  xvi.  20;  x\di.  9;  James  iv.  4; 
1  John  iii.  1.  But  it  is  very  questionable  whether  the  word 
before  us  is  ever  thus  employed.*  It  seems  to  bear  here  what 
may  be  safely  called  its  ordinary  scriptural  meaning,  "  the 
present  state  of  things,"  including  the  external  frame  of  na- 
ture, and  the  opinions,  tempers,  and  habits  of  mankind — the 
idea  of  disorder  and  exHi,  both  moral  and  physical,  being  gene- 
rally obviously  implied — Matt.  xiii.  22 ;  Luke  xvi.  8;  xx.  34; 
1  Cor.  i.  20  ;  ii.  6,  8  ;  2  Tim.  iv.  10;  Tit.  ii.  12— the  world 
of  which  John  says,  "All  that  is  in  it,  the  lust  of  the  flesh, 
the  lust  of  the  eyes,  and  the  pride  of  life" — i.e.,  what  the  flesh 
desires,  what  the  eyes  desire,  what  living  men  are  proud  of — 
"  is  not  of  the  Father."  ^ 

To  be  conformed  to  this  w^orld,  is  to  be  possessed  of  a  cha- 
racter formed  entirely  by  the  influences  of  the  present  sensible 
state  of  things  acting  on  the  unchanged  principles  of  fallen 
humanity,  managed  by  him  who  is  "  the  prince  "  and  "  the 
god  of  this  world."     Unregenerate  men  are  "  fashioned  "  by 

^  etiuv.  *  Psa.  xvii.  14.  ■''  Koai^o;. 

*  The  only  passage  adduced  by  Robinson,  Eph.  ii.  2,  is  certainly  not  to 
the  point. 

»  1  John  ii.  Ifi. 


436  PUACTICAL.  [part  III. 

this  state  of  things,  through  tlie  medium  of  "  their  flesh  and 
its  lusts."  Tlie  character  thus  formed — the  truth  respecting 
God  and  the  unseen  world  being  shut  out  from  the  mind,  the 
"  powers  of  the  world  to  come  "  supplanted  by  the  power  of 
the  present  world — is  a  character  of  godlessness  and  selfishness 
— of  alienation  from  God,  and  of  disregard  to  the  happiness  of 
others,  except  so  far  as  it  is  seen  to  be  identified  with  their  own ; 
and  they  who  possess  this  character  "  walk  according  to  the 
covirse  of  this  world,  fulfilling  the  desires  of  the  flesh  and  of 
the  mind  " — "  mind  earthly  things."  ^  This  worldly  character 
admits  of  almost  an  infinite  variety  of  shades,  according  to 
diversity  in  the  original  constitution  of  the  individual,  and  in 
the  circumstances  in  which  he  is  placed.  In  one  case,  an  in- 
dividual, possessed  of  strong  appetites  and  passions,  destitute 
of  the  restraints  of  education,  and  so  situated  that  he  may 
readily  find  the  full  indulgence  of  his  low  propensities,  becomes 
an  absolute  monster  of  impiety,  selfishness,  malignity,  and 
sensuality.  In  another,  a  man,  blessed  with  a  more  happily 
constituted  bodily  and  mental  frame,  and  with  the  superadded 
advantages  of  careful  intellectual  culture  and  moral  restraint, 
becomes  an  amiable,  respectable,  useful  member  of  societ3^ 
Yet  the  two  individuals  may  be  equally  "  conformed  to  this 
world."  Everything  in  the  character  of  both  is  "of  the  earth, 
earthy."     Nothing  bears  the  stamp  of  God  and  eternity. 

The  apostle  enjoins  Christians  "  not  to  be  conformed  to  this 
world ;" — not  to  allow  the  influences  of  things  seen  and  tem- 
poral to  be  the  forming,  regulating  principle  of  their  conduct ; 
to  seek  treasure,  not  on  earth,  but  in  heaven  ;  to  mind  the 
things  that  are  above,  and  not  the  things  that  are  on  the 
earth  ;  to  avoid  the  modes  of  thought,  feeling,  and  conduct, 
which  result  from  looking  at  things  seen  and  temporal,  to  the 
neglect  of  looking  at  things  unseen  and  eternal — the  modes  of 
thought,  and  feeling,  and  conduct — the  principles  and  max- 
ims— which  are  characteristic  of  the  creat  mass  of  mankind, 
men  merely  born  of  the  flesh,  and  who  "  fashion  themselves 

'  Rph.  ii.  2,  3  ;  Phil.  iii.  19. 


SECT.  I.]    GENERAL  EXHORTATION  TO  CHRISTIAN  DUTY.   437 

according  to  their  lusts  in  their  ignorance,"  and  follow  "  the 
vain  conversation  received  by  tradition  from  their  fathers."  ^ 

This  is  a  character  which  belongs  to  all  men  by  nature. 
It  was  the  original  character  of  the  Roman  Christians — but  it 
must  be  so  no  longer ;  and  that  it  may  be  "  put  off,"  as  "  the 
old  man,"  they  must  be  "  transformed  by  the  renewing  of 
their  mind," — they  must  be  radically  changed.  They  must 
learn  to  think,  and  feel,  and  act  under  the  power  of  that  un- 
seen eternal  world  with  which  faith  has  made  them  acquainted. 
Instead  of  being  Mathout  God,  God  must  be  set  always  before 
them — His  favour  the  chief  good — His  will  the  grand  govern- 
ing, guiding  principle — His  glory  the  great  end.  Instead  of 
minding  only  their  own  things,  they  must  mind  the  things  of 
Christ.  Instead  of  looking  every  one  at  his  own  things,  every 
man  is  to  look  also  at  the  things  of  others.  They  must  become 
"  new  creatm'es :  old  things  must  pass  away,  and  all  things 
must  be  made  new."^ 

And  this  transformation  of  character  is  to  be  sought  for 
"  by  the  renewing  of  the  mind."  "  The  renewing  of  the  mind" 
is  not  descriptive  of  some  physical  operation — such  as  the 
putting  a  new  thinking  principle  into  the  individual,  or  even 
the  superadding  of  some  new,  physical  capacity  of  thought  and 
feeling  to  the  intellectual  and  moral  frame  of  our  nature : 
the  mind  is  renewed  when,  under  the  influence  of  the  Spirit, 
the  truth  is  understood  and  believed,  so  as  to  displace  the 
ignorance  and  error  that  previously  prevailed.  It  is  the  truth, 
understood  and  believed,  that  purifies  the  heart  from  the  love 
of  the  world;  and,  just  in  proportion  as  that  truth  is  under- 
stood and  believed,  are  men  transformed.  It  is  by  men's 
being  formed  to  a  right  way  of  thinking,  that  they  are  formed 
to  a  right  way  of  feeling  and  acting  with  regard  to  this  world 
and  the  next — to  God,  and  our  brethren  of  mankind. 

Christians  are  thus  not  to  be  conformed  to  this  world,  but 
transformed  by  the  renewing  of  their  mind,  "  that" — in  order 
that,  "  they  may  prove  what  is  that  good,  and  acceptable, 

1  1  Pet.  i.  14,  18.  -  2  Cor.  v.  17. 


438  PKACTICAL.  [part  HI. 

and  perfect  will  of  God," — or  rather,  the  '  will  of  God — that 
which  is  good,  that  which  is  acceptable,  that  which  is  perfect.' 
The  will  of  God  here  is  what,  from  the  Christian  revelation  it 
appears,  God  w^ould  have  us  to  be — "  This  is  the  will  of  God, 
even  our  sanctification."  ^  What  He  wills  for  us  is  "  good" — 
excellent  in  itself,  good  for  us,  good  for  all :  it  is  "  acceptable" 
— well  pleasing  to  Him,  and  to  all  good  and  wise  intelligent 
beings  ;  and,  finally,  it  is  "  perfect" — it  includes  in  it  every- 
thing that  is  necessary  to  complete  the  character,  and  to  make 
us  every  way  what  we  ought  to  be. 

To  "  prove  this  will,"  is  practically  to  become  acquainted 
with  it — to  know  its  excellence  by  experiencing  it :  not  merely 
to  know  it  speculatively,  but  to  realize  it.  This  can  only  be 
done  by  "  our  being  transformed,  by  the  renewing  of  our 
mind."  The  goodness,  excellence,  and  perfection  of  the  will 
of  God  can  be  proved  in  no  other  way.  The  substance  of  the 
whole  exhortation  is — ^Seeing  God  has  thus  manifested  His  love 
to  you  by  giving  His  Son  for  you — to  you,  and  with  Him  all 
good  things,  manifest  your  love  to  Him  by  devoting  yourselves 
entirely  to  His  service  in  the  spiritual  duties  of  true  Christi- 
anity, and  seek  higher  and  higher  degrees  of  that  disconformity- 
in  thought  and  affection  to  this  world,  and  of  that  new  and 
better  fi'ame  of  principles  and  feelings  which  is  to  be  obtained 
by  your  mind  being  renewed  through  the  faith  of  the  truth,  and 
by  which,  by  which  alone,  you  can  experimentally  know  how 
good,  acceptable,  and  perfect  is  that  spiritual  state  to  which  it 
is  the  will  of  God  that  you,  as  Christians,  should  attain.' 

These  statements  of  Christian  duty — this  enforcement  of  it, 
"  by  the  mercies  of  God" — and  this  directory  as  to  how  Chris- 
tians are  to  be  enabled  to  perform  it,  "  by  the  renewing  of 
their  minds," — are  equallj-  applicable  to  us  as  to  those  to  whom 
they  were  originally  addressed.  Let  us  improve  them  for 
self-examination,  for  stimulus,  and  for  guidance.  Let  us  see 
that  we  habitually  present  oiu'selves  a  living  sacrifice — that, 
in   our   principles,    aims,    maxims,    and    habits,    we   beconio 

'  1  Thess.  iv.  3. 


SECT.  II.]         EXHORTATION  TO  OFFICE-BEARERS.  439 

more  and  and  more  "  not  of  the  world,"  even  as  He  whom 
we  call  Master  was  not  of  the  world — that  we  be  steadily 
transforming  ourselves  in  accordance  with  His  word,  under 
the  influence  of  His  Spirit.  Let  us  lay  ourselves  more  and 
more  open  to  the  melting  power  of  "  the  mercies  of  God," 
fitting  the  various  elements  of  our  nature  for  being  poiu*ed  into 
the  mould  of  the  doctrine  of  Christ.^  And  let  us  study,  wath 
constantly  increasing  attention,  that  word,  by  which  the  Divine 
Spirit  quickens  and  forms  men  anew  in  Christ  Jesus.  Thus 
will  we  "i^roi'e" — thus  will  we  experience,  what  the  will  of 
God,  in  reference  to  man,  is ;  and  how  good,  how  perfect,  how 
acceptable  it  is. 

The  next  section  of  the  practical  part  of  the  epistle  is  occu- 
pied with  a  comprehensive  exhortation  with  regard  to  the 
right  employment  of  gifts,  and  the  right  discharge  of  duties, 
by  those  who  held  office  in  the  Church. 


SECTION  II. 

EXHORTATION  TO  OFFICE-BEARERS. 

CiiAPTER  XII.  3-8. — "  For  I  say,  through  the  grace  given  unto  me,  to 
every  man  that  is  among  you,  not  to  think  of  himself  more  highly  than  he 
ought  to  think;  but  to  think  soberly,  according  as  God  hath  dealt  to  every 
man  the  measure  of  faith.  For  as  we  have  many  members  in  one  body, 
and  all  members  have  not  the  same  office ;  so  we,  being  many,  are  one 
body  in  Christ,  and  every  one  members  one  of  another.  Having  then 
gifts  differing  according  to  the  grace  that  is  given  to  us,  whether  pro- 
phecy, let  us  prophesy  according  to  the  proportion  of  faith ;  or  ministry,  let 
us  wait  on  our  ministering ;  or  he  that  teacheth,  on  teaching ;  or  he  that 
exhorteth,  on  exhortation :  he  that  giveth,  let  him  do  it  with  simplicity ;  he 
that  ruleth,  with  diligence ;  he  that  showeth  mercy,  with  cheerfulness." 

In  illustrating  the  apostolical  epistles,  interpreters  have  ruu 
into  two  opposite  extremes  :  some  treating  them  as  if  they  had 
an  exclusive  reference  to  those  to  whom  they  were  addressed, 
and  as  if  their  bearing,  as  a  rule  of  faith  and  duty,  on  Chris- 

*  Rom.  vi.  17. 


440  PRACTICAL.  [PAKT  III. 

tians  of  other  countries  and  ages  were  of  a  veiy  indirect  and 
occasional  kind  ;  others  applying,  without  discrimination,  and 
directly,  everything  contained  in  them  to  the  Christian  Church 
in  all  time,  and  scarcely  admitting  that  they  to  whom  they 
were  addressed  had  any  exclusive  interest  in  tliem.  Both 
these  extremes  are  based  on  error,  and  tend  to  injury. 

The  first  is  the  worst  extreme  :  it  embodies  most  error, 
and  is  fi-aught  with  most  mischief.  But  the  second  extreme 
is  to  be  avoided  also.  The  meaning  of  many  passages  in  the 
apostolic  epistles  have  been  misapprehended,  and  of  course  mis- 
represented, by  our  coming  to  the  consideration  of  them  with 
minds  full  of  ideas  borrowed  from  compai'atively  modem  forms 
of  thought  and  usage,  and  by  our  losing  sight  of  the  striking 
peculiai-ities  of  the  primitive  age,  and  of  the  particular  society 
to  which  the  epistles  are  addressed.  By  far  the  greater  part 
of  every  one  of  the  apostolical  epistles  is  as  applicable  to  us 
as  to  those  to  whom  they  were  written  ;  and  there  is  no  part  of 
them  which,  when  rightly  understood  and  improved,  may  not 
be  viseful  to  us.  But  there  are  not  a  few  passages  (and  the 
occurrence  of  such  passages  is  a  strong  corroboration  of  the 
authenticity  of  these  writings — entire  absence  of  them  would 
have  naturally  suggested  doubts  on  this  subject)  in  which  the 
instruction  given  has  a  plain  reference  to  something  that  was 
peculiar  to  the  primitive  age,  or  to  the  particular  church  ad- 
dressed, and  which  is  not  directly  applicable  to  churches  in 
other  countries  and  ages,  which  may  be  placed  in  very  different 
circumstances ;  though,  in  eveiy  such  case,  the  passage  will  be 
found,  when  rightly  understood  in  reference  to  its  original 
object,  to  be  indirectly  replete  with  important  instruction  to 
Christians  of  eveiy  land,  and  during  all  time.  And  it  deserv'es 
to  be  noticed,  that  such  passages  as  we  are  refemng  to  ai'e 
often  introduced  in  the  midst  of  discussions,  doctrinal  or  prac- 
tical, of  unchanging  interest,  and  of  perj^etual,  universal  im- 
portance. 

This  is,  I  apprehend,  the  case  with  that  section  of  the  Epistle 
to  the  Komans,  on  the  exposition  of  which  we  are  now  enter- 
ing.    It  docs  not  refer,  as  a  superficial  reader  may  suppose. 


SECT.  II.]        EXHORTATION  TO  OFFICE-BEARERS.  441 

to  all  Christians,  but  only  to  all  Christians  who  are  endowed 
with  certain  gifts  and  invested  with  certain  offices ;  and  it 
does  not  refer  directly  even  to  the  Christian  ministry  in  all 
countnes  and  ages,  but  to  the  spiritually-gifted  ministry  of 
the  Roman  Church  (the  e^ddence  of  this  will  come  out  by 
and  by)  :  though,  at  the  same  time,  it  will  be  found  indirectly 
to  fm'uish  much  important  instruction,  both  to  all  Christian 
men,  and  especially  to  all  Christian  ministers. 

Owing  to  this  peculiar  character  of  the  section,  it  may  serve 
a  good  purpose  to  prefix  to  its  analytical  exposition  a  few  pre- 
Hminary  observations  respecting  the  ministry  of  the  Primitive 
Church.  These  remarks  may  be  of  some  use  in  enabling  us 
to  understand  aright,  not  only  this  paragraph,  but  many  other 
passages  in  the  apostolical  wTitings. 

In  the  present  age,  in  rightly  constituted  Christian  churches, 
persons  who  are  judged  qualified  by  then*  brethren,  the  body 
of  the  faithful,  are  called  to  officiate  as  teachers  and  ministers ; 
and  these  office-bearers  must  seek  for  fitness  to  discharge  the 
duties  of  the  stations  to  which  they  are  called,  by  exerting 
their  natural  talents  in  the  careful  study  of  the  doctrine  and 
law  of  Christ,  in  dependence  on  the  ordinaiy  enlightening 
and  sanctifying  influences  of  the  Holy  Spirit,  and  by  the  ac- 
quisition of  such  branches  of  knowledge  and  habits  of  mental 
exercise  as  are  subservient  to  this  study.  It  was  otherwise  in 
the  primitive  age.  When  the  risen  Saviour  ascended  on  high, 
He  conferred  gifts  on  His  infant  Church  suited  to  her  cu'cum- 
stances :  "  He  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors  and  teachers ;  for  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry,  for  the  edify- 
ing of  the  body  of  Christ."  ^  So  far  as  we  can  discover,  wher- 
ever, through  the  working  of  the  Holy  Spirit,  the  Gospel  was 
believed  by  a  number  of  individuals,  so  that  a  Christian  church 
was  formed,  a  due  portion  of  these  indi\'iduals  were  super- 
naturally  endowed  with  what  are  called  'spiritual  gifts'^  of 
various  kinds :  some  being  enabled,  by  the  inspiration  of  the 

'  Eph.  iv.  11,  12.  '  x;«*/"<'i'*«'T!x. 


442  PRACTICAL.  [part  III. 

Holy  Ghost,  clearly  to  apprehend,  and  accurately  to  unfold  and 
explain,  the  principles  of  the  new  religion ;  others,  to  attest  its 
Divine  origin  by  speaking  "  divers  tongues," — i.e.  apparently, 
languages  which  they  had  not  been  taught,  and  by  perform- 
ing other  miraculous  works ;  both  kinds  of  gifts  not  unfre- 
quently  being  combined  in  the  same  individual. 

The  following  is  the  account  of  what  took  place  at  the 
foundation  of  the  Corinthian  church ;  and  though  there  may 
have  been  more  gifted  men  in  that  church,  and  a  greater 
variety  of  gifts  than  in  some  other  churches,  we  have  no 
reason  for  thinking  that  the  fact  of  their  having  gifted  men 
among  them  was  at  all  peculiar  to  them :  "  Now  there  are 
diversities  of  gifts,  but  the  same  Spirit.  And  there  are  differ- 
ences of  administrations,  but  the  same  Lord.  And  there  are 
diversities  of  operations,  but  it  is  the  same  God  which  worketh 
all  in  all.  But  the  manifestation  of  the  Spirit  is  given  to  every 
man  to  profit  withal.  For  to  one  is  given  by  the  Spunt  the 
word  of  wisdom ;  to  another  the  word  of  knowledge  by  the  same 
Spirit ;  to  another  faith  by  the  same  Spirit ;  to  another  the 
gifts  of  healing  by  the  same  Spirit ;  to  another  the  working  of 
miracles ;  to  another  prophecy;  to  another  discerning  of  spirits; 
to  another  divers  kinds  of  tongues ;  to  another  the  interpreta- 
tion of  tono'ues :  but  all  these  worketh  that  one  and  the  selt- 
same  Spirit,  dividing  to  every  man  severally  as  He  will."^ 

All  these  gifted  persons  were  to  employ  their  supernaturally 
conferred  faculties  for  the  advantage  of  the  church  with  which 
they  were  connected ;  and  from  these  gifted  persons  it  appears 
that  the  official  men,  the  teachers  and  administrators,  were 
always  chosen.  It  seems  certain  that  there  were  gifted  men 
in  some  of  the  primitive  churches  who  were  not  office-bearers, 
but  it  seems  at  least  equally  plain  that  there  were  no  office- 
bearers who  were  not  gifted  men.^     The  circumstances  of  the 

•  1  Cor.  xii.  4-12. 

2  The  whole  of  this  interesting  question  is  very  judiciously  treated 
by  Mr  M'Leod,  in  his  Essaj/s  and  Eiiqitirics  rcspectw()  the  Gifts  and  the. 
Teachers  of  the  Primitive  Churches,  Essay  iv.  :  and  in  his  longer  and  very 
able  work,  A  View  of  Inspiration,  chap.  xviiL 


SECT.  II.]  EXHOKTATION  TO  OFFIGE-BEAREKS.  443 

primitive  Church  rendered  such  qualifications  absolutely  ne- 
cessary in  her  functionaries.  Let  us  take,  for  example,  the 
most  favourable  case  that  can  be  supposed :  a  chm'ch  com- 
posed chiefly  of  Jews.  In  such  a  church,  few,  it  may  be  none, 
possessed  a  copy  of  the  Old  Testament,  and  few  of  them  could 
have  read  it  if  they  had  possessed  it.  The  art  of  reading  was 
confined  to  few ;  and  even  of  those  who  could  read  the  ver- 
nacular tongue,  few  could  read  the  language  in  which  the 
Old  Testament  was  written,  which  had  been  a  dead  tongue 
for  many  ages.  The  Old  Testament,  in  Hebrew,  was  probably 
not  more  intelhgible  to  them  who  could  read,  than  WiclifTs 
translation  is  to  the  great  body  of  those  among  us  who  can 
read  English.  Whatever  knowledge  they  had  of  the  Jewish 
Scriptures,  had  been  obtained  by  hearing  them  read  and  in- 
terpreted in  the  synagogue  every  Sabbath.  A  minority,  who 
understood  Greek,  might  have  an  opportunity  of  perusing  the 
Septuagint  version.  As  to  the  Scriptures  of  the  New  Testa- 
ment, it  is  generally  held  that  Matthew  wrote  his  gospel  not 
sooner  than  eight — it  may  be  not  sooner  than  fifteen — years 
after  the  Ascension ;  and  the  last  of  the  Avritings  of  John  was 
probably  written  not  earlier  than  sixty  years  after  that  event. 
There  existed  then  few  of  the  facilities  which  we  possess  of 
multiplying  and  diffusing  writings.  A  few  copies,  or  a  single 
copy  of  one  gospel,  or  one  epistle,  might  be  all  the  means  pos- 
sessed by  a  Christian  church  of  deriving  instruction  in  their 
religion  from  its  written  documents;  and  probably  no  Christian 
church,  till  a  time  considerably  posterior  to  the  death  of  all 
the  apostles,  had  a  complete  copy  of  the  Christian  Scriptures. 
The  churches,  indeed,  occasionally  enjoyed  the  ministrations 
of  an  apostle  or  an  evangelist;  but  the  peculiar  duties  of  these 
functionaries  were  of  such  a  kind  as  forbade  their  becominsf 
stationary,  or  even  remaining  long  in  one  place.  In  such 
churches  as  were  formed  of  converts  from  Judaism,  could  men 
have  been  found  fit  for  teaching  Christianity,  without  super- 
natural endowments  ?  And  if  this  was  the  case  amonp;  Jews, 
partially  prepared  for  understanding  the  principles  of  Chris- 
tianity by  their  femiharity  with  the  Old  Testament  Scriptures. 


444  PKACTICAL.  [part  III. 

what  must  have  been  the  state  of  those  churches  which  were 
composed  ahnost  exclusively  of  converts  from  Paganism  ?  In 
bestowing  these  gifts,  then,  so  liberally  in  the  primitive  age, 
we  see  the  Divine  Being  acting  on  the  principle  which  cha- 
racterises all  His  economics.  He  does  nothing  by  miracle 
wdiicli  could  be  effected  by  natural  means — 

"  Unlavish  Wisdom  never  works  in  vain." 

It  further  appears  obvious,  that  the  office-bearers  in  the 
primitive  churches  must  have  been  gifted  men,  from  the  con- 
sideration that,  in  most,  if  not  in  all  these  churches,  gifted 
men  were  to  be  found  among  the  ordinary  members.  Cer- 
tainly no  grosser  incongruity  could  well  be  conceived,  than 
that  of  "  a  novice,"  whether  of  Jewish  or  Gentile  origin,  wdio 
had  no  knowledge  of  Christianity  but  what  he  had  acquired 
in  the  ordinary  way,  being  called  to  instruct  men  who  had 
received  "  the  spirit  of  wisdom  and  revelation,"  "  the  word  of 
wisdom,"  and  "the  word  of  knowledge;"  or  even  to  teach  in 
churches  where  such  men  w^ere  to  be  found. 

These  "spiritual  gifts"  were,  in  various  respects,  different 
from  the  ordinary,  enlightening,  sanctifying,  and  comforting 
influences  of  the  Holy  Spirit,  which  are  essential  to  vital,  per- 
sonal Christianity;  and  it  does  not  appear  that  the  possession 
of  the  former,  even  in  a  large  measure,  was  necessarily  con- 
nected w4th  the  possession  of  the  latter  in  a  corresponding 
degree,  or  indeed  in  any  degree.  There  might  be  uncon- 
verted, inspired  men  in  the  primitive  age,  as  well  as  under  the 
previous  economies.  Those  spiritual  gifts,  like  natural  endow- 
ments, might  be  abused — we  know  that  in  some  cases  they 
were  abused ;  and,  when  carefully  considered,  the  two  classes 
of  facts  adverted  to,  seem  to  be  much  on  a  level  as  to  the  diffi- 
culty of  accounting  for  them.  The  persons  who  were  pos- 
sessed of  these  gifts  were,  like  naturally,  liighly  gifted  men,  in 
danger  of  being  puffed  up,  and  of  employing  their  supernatural 
faculties  for  the  purpose  of  personal  display,  rather  than 
general  advantage.  This  was  the  case  in  the  Corinthian 
church  :  and  the  twelfth,  thirteenth,  and  fourteenth  cha])ters 


SECT.  II.]         EXHORTATION  TO  OFFICE-BEARERS.  445 

of  tlie  first  epistle  to  that  church,  are  intended  to  prevent  and 
correct  the  abuses  into  which  these  gifted  men  had  fallen  in 
the  exercise  of  their  gifts.  The  prevention  of  disorders  of  this 
kind,  so  injurious  in  various  ways  to  the  Christian  cause, 
among  the  Romans,  seems  to  have  been  the  apostle's  object  in 
writing  that  section  of  the  epistle  now  before  us — which,  as 
we  shall  see,  contains  in  it  clear  evidence  of  being  intended  as 
a  directory  for  the  gifted  office-bearers  of  that  church.  And 
keeping  in  view  these  remarks,  I  trust  we  shall  find  little 
difficulty  in  understanding  its  various  parts. 

The  general  purport  of  the  advice  given  by  the  apostle  may 
be  thus  stated :  '  Since,  as  in  that  closely  compacted  society, 
the  Church  of  Christ,  there  is  a  variety  of  individuals,  en- 
dowed with  a  variety  of  gifts,  and  called  to  a  variety  of  offices, 
to  serve  a  variety  of  purposes — all,  however,  subservient  to  the 
advantage  of  the  body  which  these  individuals  collectively 
form,  just  as  in  the  human  body  there  are  a  variety  of  mem- 
bers, endowed  with  a  variety  of  capabilities,  and  fitted  for  a 
variety  of  uses — all,  however,  subservient  to  the  growth,  and 
nourishment,  and  health,  and  general  well-being  of  the 
organised  whole  Avhich  they  compose ; — since  such  is  the  con- 
stitution of  the  Christian  Church,  no  individual,  however  high 
in  gifts  or  in  office,  should  entertain  an  undue  sense  of  his 
own  individual  importance,  or  make  an  undue  display  of  his 
own  individual  endowments  or  attainments,  or  intrude  into  a 
place  that  belongs  to  another,  but  should  seek  to  promote  the 
welfare  of  the  whole  society,  by  an  humble,  seasonable, 
diligent  exercise  of  his  gifts,  and  discharge  of  the  duties  of 
his  own  place ;  just  as,  if  we  could  suppose  the  different 
members  of  the  body  animated  each  by  a  separate  intelligence, 
the  limbs  must  not  pride  themselves  on  their  speed,  and  make 
a  useless  ostentation  of  it,  nor  the  hands  on  their  dexterity, 
nor  may  one  member  attempt  to  perform  the  appropriate 
function  of  another,  but  all  in  harmony,  each  doing  its  own 
work,  promote  its  own  interest  by  promoting  the  welfare  of 
the  body  of  which  it  forms  a  part.'  This  is  the  general  prin- 
ciple.    Let  us  now  consider  its  application. 


446  PR^VCTICAL.  [part  III. 

"  For  I  eay,  through  the  grace  given  unto  me,  to  every 
man  that  is  among  you,  not  to  think  of  himself  more  highly 
than  he  ought  to  think ;  but  to  think  soberl}^,  according  as 
God  hath  dealt  to  every  man  the  measure  of  faith."  ^  It  is 
not  easy  to  fix  the  precise  force  of  the  connective  particle  ren- 
dered for.  By  many  interpreters  it  is  considered  as  equiva- 
lent to  moreover.  Perhaps  it  has  its  illustrative  power — for 
in  nothing  is  non-conformity  to  this  world,  and  transformation 
by  the  renewing  of  the  mind,  more  necessary,  than  in  the  at- 
tainment and  exercise  of  that  sober-minded  estimate  of  indi- 
vidual gifts  and  claims  which  the  apostle  here  recommends  to 
the  official  men  in  the  Roman  church.  "I  say,"^  is  equiva- 
lent to  "  I  command" — no  uncommon  use  of  the  term,  as 
Matt,  xxiii.  3,  "  They  say" — that  is,  they  authoritatively  com- 
mand, "  but  they  do  not;"  Luke  vi.  46  ;  Mark  xiii.  37  ;  Matt. 
V.  44,  and  often  elsewhere.  The  clause  that  follows  fixes  the 
meaning  here :  "  According  to  the  grace  given  unto  me."  The 
apostle  clearly  refers  to  his  office  as  an  apostle,  and  the  apostle 
of  the  Gentiles.  Here  we  see  the  difference  between  the 
meaning  and  the  reference  of  a  term  :  the  meaning  of  "  the 
grace  given  me,"  is  just  'the  favom'  conferred  on  me;'  but 
the  reference  is  to  that  "grace"  which  consisted  in  the  office 
which  he  delighted  to  magnify,  and  of  which  he  speaks  so 
gratefully:  "To  me,  who  am  less  than  the  least  of  all  saints, 
is  this  grace  given,  to  preach  among  the  Gentiles  the  un- 
searchable riches  of  Christ."^  The  apostle's  language,  then, 
is  equivalent  to,  '  In  virtue  of  the  apostolic  office  graciously 
conferred  on  me,  and  in  the  exercise  of  the  supernatural  gifts 
and  authority  belonging  to  tlrat  office,  I  enjoin  you.'  It  is 
just  as  when  he  says  to  the  Thessalonians,"'  "  This  avc  say  un- 
to you  by  the  word  of  the  Lord." 

But  to  whom  is  the  injunction  addressed  ?  At  first  view, 
it  may  appear  that  it  was  addressed  to  every  individual  in  the 
Roman  church ;  but  a  little  reflection  will  show  that  it  is 

»  Ver.  3.  '  h'iyu. 

'  Eph.  iii.  8;  Rom.  i.  6  ;  iv.  16,  IC.  ;  1  Cor.  iii.  10  ;  Gal.  ii.  9. 

*  1  Thess.  iv.  15. 


SECT.  TI.]        EXHORTATION  TO  OFFICE-BEARERS.  447 

addressed  only  to  every  individual  of  a  particular  class  in  that 
church.  It  is  addressed  to  those  who  had  "gifts:"'  to  the 
prophets  and  to  the  ministers — to  those  who  teach  and  exhort 
—  and  to  those  who  rule  and  give ;  ^  and  "  all  were  not  pro- 
phets, or  teachers,  or  rulers,  any  more  than  apostles."' 
"  Every  man"  is  here  used  in  the  same  way  as  in  1  Cor. 
xii.  7,  11. 

The  apostle  not  only  thus  shows  us  that  he  speaks  of  a 
limited  universality — the  whole  of  a  class,  but  he  marks  the 
precise  limits  of  the  class  he  addresses ;  they  are  those  "  to 
whom  God  had  dealt  a  measure  of  faith."  The  word  "faith" 
is  here  used,  not  in  a  peculiar  sense,  but  with  a  peculiar  refer- 
ence, to  denote  that  faith  which  was  in  the  primitive  age 
possessed  by  those  who  were  endowed  with  supernatural  gifts 
— what  is  ordinarily  termed  by  divines  *  the  faith  of  miracles.' 
When  God  conferred  on  an  individual  supernatural  gifts,  He 
revealed  to  the  individual,  in  a  way  we  cannot  explain,  that 
He  had  done  so  ;  He  made  him  conscious  of  it.  And  the 
faith  which  corresponded  to  this  revelation  seems  to  have  been 
that  referred  to  here, — a  faith  by  which  gifted  men  were  dis- 
tinguished, not  only  from  unbelievers,  but  also  from  their 
Christian  brethren  to  whom  such  a  revelation  had  not  been 
given.  This  faith  must  always  have  corresponded  to  the  na- 
ture and  measure  of  the  miraculous  gift ;  so  that  we  need  not 
wonder  at  finding  the  apostle  use  as  the  synonym  of  the  phrase 
here  employed,  "the  measm'e  of  the  gift  of  Christ."*  The 
word  "  faith  "  seems  to  be  used  in  a  different  sense  by  the 
apostle  when  he  employs  it  as  the  name  of  a  spiritual  gift,^ — 
probably  a  degree  of  confidence  and  boldness  in  declaring  the 
truth,  and  suffering  for  it,  superior  to  what  the  individual  in 
the  exercise  merely  of  his  natural  faculties  could  have  exerted. 
Here  it  is  plainly  used  as  something  equally  extensive  with 
spiritual  gifts  — something  common  to  all  gifted  men. 

The  phrase  translated  "  to  every  man    among   you,"  ®  is 

^  Xecpiaftctrx.     Ver.  6.       '  Vers.  6,  7.  8.         ^1  Cor.  xii.  29. 

*  Eph.  iv.  7.  *  1  Cor.  xii.  9.  *  -Travrl  ri  cvti  h  vinh. 


448  PRACTICAL.  [part  III. 

somewhat  remarkable,  and  has  been  consideretl  by  some  inter- 
preters as  equivalent  to — '  to  every  man  that  is  of  consequence 
among  you,'  as  in  1  Cor.  i.  28,  "things  that  are"^ — which 
signifies  persons  of  consequence — as  opposed  to  "  things  that 
are  not,"  ^  insignificant  persons.  In  this  case,  the  limitation  is 
obvious  ;  and  "  they  who  ai'e "  is  here  a  phrase  similar  in 
meaning  to  "  those  who  seemed  to  be  somewhat,"  in  Gal. 
ii.  6.^ 

Having  thus  attempted  to  ascertain  the  class  to  whom  the 
apostle  addresses  himself  here,  let  us  inquire  into  the  import 
of  the  injunction  given  them.  The  gifted  and  official  men  are 
commanded  not  to  "  think  of  themselves  more  highly  than 
they  ought  to  think  ;  but  to  think  soberly,  according  as  God 
had  dealt  to  every  man  the  measure  of  faith."*  There  was  a 
danger  that  supernatural  gifts  might,  in  an  imperfectly  sanc- 
tified mind,  engender  pride.  "  Knowledge,"  however  ob- 
tained, is  an  attainment  of  a  kind  that,  in  a  being  like  man, 
even  renewed  man,  naturally  "  puffeth  up."  It  is  against 
this  evil  that  the  apostle  here  guards  the  gifted  office-bearers 
of  the  Roman  church.  He  cautions  them  against  thinking 
their  intellectual  power  and  attainment,  even  though  derived 
from  supernatural  Divine  influence,  to  be  greater  than  they 
really  were  ;  and  calls  on  them  to  judge  of  themselves  and  of 
their  gifts  "soberly  " — that  is,  "judiciously,"  "modestly,"  "ac- 
conling  as^  God  had  dealt  to  eveiy  man  the  measui'e  of  faith  ;" 
that  is,  either,  '  Since  God  has  given  to  every  gifted  man  his 
measure  of  endowment,  there  is  no  room  for  pride,  though  there 
is  strong  reason  for  gratitude  and  diligent  improvement;  and  if 
God  has  given  one  a  greater  measure  than  another,  that  is  no 
reason  why  he  shotdd  despise  or  undervalue  that  other, — wlio 
hath  made  the  difference  ? '  or,  as  our  translators  have  under- 
stood it,  'Let  the  measure  of  the  gift  which  God  has  given  be 

'  Ta   oW«.  ^    TO,  l^'/j   civTOt,.  "^  TUV   OOKOVUTUvl  i'lVCt  Tl 

*  Ver.  .S.  Trxf^Bc  is  often  used  as  here,  Luke  xiii.  2  ;  iii.  13  ;  Rom.  xiv. 
5  ;  Heb.  i.  4,  9 ;  iii.  3.  There  is  an  obvious  Trxpoi/o/icxaix  in  vvip(ppouuv 
and  auifpoveiv. 

"  ir,. 


SECT.  TI.]  EXHORTATION  TO  OFFICE-BEARERS.  449 

the  measure  of  the  ophiion  you  form  of  yourselves.  Beware 
of  supposing  you  possess  gifts  which  He  has  not  conferred  on 
you,  or  a  higher  degree  of  the  gifts  you  do  possess  than  He 
has  given.'  While  it  seems  to  us  that  these  words,  in  their 
direct  reference,  are  applicable  only  to  the  gifted  office-bearers 
of  the  primitive  age,  they  convey,  indirectly,  important  instruc- 
tion to  all  Christians  in  all  ages,  whether  occupying  official 
station  or  not.  Superior  endowments  and  acquirements,  and 
station,  are  always  apt  to  excite  an  undue  self-complacency  in 
their  possessors  ;  and  they  need  to  be  sober  in  their  estimate  of 
these,  and  habitually  to  remember  to  whom  they  are  indebted 
for  them,  and  for  what  pui'pose  they  were  bestowed. 

The  apostle's  enforcement  of  the  injunction  is  contained  in 
the  4th  and  5th  verses,  and  in  the  first  clause  of  the  6th  verse  : 
"  For  as  we  have  many  members  in  one  body,  and  all  members 
have  not  the  same  office  ;  so  we,  being  many,  are  one  body  in 
Christ,  and  every  one  members  one  of  another,  having  then" — 
or  rather,  'yet,  or  but  having' — "gifts  differing  according  to 
the  grace  that  is  given  to  us." '  With  many  of  the  best  inter- 
preters, I  include  the  first  clause  of  the  6th  verse  as  necessary 
to  complete  the  sentence.  The  statement  here  made,  bearing 
so  directly  on  the  preceding  injunction,  is  this  :  '  The  human 
body  has  many  members :  these  members  are  not  independent 
beings,  but  together  form  one  whole,  and  have  each  its  ajipro- 
priate  functions  to  perform  in  reference  to  that  whole.  In 
like  manner,  the  Christian  Church  is  formed  of  many  in- 
dividuals;  but  these  individuals,  as  "in  Christ" — related, 
united,  to  Christ— form  one  societ}',  closely  connected  with 
each  other,  every  individual  having  his  appropriate  duty  to 
perform  to  the  society.'  The  somewhat  odd  phrase,  "Every  one 
members  one  of  another,"  conveys  the  idea,  that  as  every  mem- 
ber of  the  body  has  a  relation  to  every  other  member,  from  their 
common  relation  to  the  body  as  a  whole,  every  member  of  a 
Christian  church  is,  in  the  same  manner,  connected  with 
every  other  member,  from  their  common  connection  with  the 

'  Ver.  4-G. 

2f 


450  PRACTICAL.  [part  III. 

society  which  they  collectively  form.  "  According  to  the 
grace  given  to  us,"  is  'according  to  the  favour  bestowed  on  us  :' 
we  have  "the  gift" — "the  measure  of  faith,"  which  it  has 
pleased  God  to  bestow  on  us.  We  find  the  same  figure  used 
by  the  apostle  to  illustrate  tlie  same  subject :  1  Cor.  xii. 
12-27;  Eph.  iv.  16. 

The  conclusion  to  which  the  apostle  wishes  to  conduct  the 
gifted  men  is,  that  they  are  not  to  seek  the  display  of  their  en- 
dowments, or  the  advancement  of  their  reputation ;  but  in  a 
diligent  application  of  their  gifts  to  the  advantage  of  the  whole 
society,  to  study  to  gain  the  great  end  for  which  these  gifts  had 
been  graciously  bestowed.  In  bringing  out  this  conclusion, 
he  appears  to  divide  the  gifted  men  into  two  classes,  according 
to  their  offices  and  the  gifts  corresponding  to  them — prophecy, 
or  inspired  instruction  ;  and  ministry,  or  the  administration 
of  the  affairs  of  the  society :  and  then  he  seems  to  advert  to  the 
two  great  branches  of  instruction,  according  as  it  refers  to  doc- 
trine or  practice,  teaching  and  exhortation ;  and  to  the  thi'ee 
great  branches  of  administration  in  such  a  society  as  the  Chris- 
tian Church — distribution  or  alms-giving,  presidence  or  govern- 
ment, and  caring  for  the  sick  and  the  afflicted ;  and  he  ex- 
horts them  that,  instead  of  unduly  esteeming  themselves  and 
intruding  on  each  other's  departments,  they  should  diligently 
exercise  their  peculiar  gifts,  and  perform  the  functions  of  their 
peculiar  offices,  to  the  edification  of  all. 

"  Whether  prophecy,  let  us  prophesy  according  to  the  pro- 
portion of  faith ;  or  ministry,  let  us  wait  on  our  ministering ; 
or  he  that  teacheth,  on  teaching  ;  or  he  that  exhorteth,  on  ex- 
hortation ;  he  that  giveth,  let  him  do  it  ^xith  simplicity ;  he 
that  ruleth,  with  diligence ;  he  that  showeth  mercy,  with 
cheerfulness."^  Few  paragraphs  in  our  version  are  so  un- 
happily divided  as  this.  The  apostle's  comparison  does  not 
close  till  the  middle  of  the  Gth  verse  :  there  is  no  break  in  the 
meaning  at  the  end  of  that  verse  ;  but  there  is  one,  as  appears 
by  the  change  of  construction,  at  the  middle  of  the  7th  verse. 

»  Vor.  0-8. 


SECT.  II.]         EXHORTATION  TO  OFFICE-BEARERS.  451 

Again,  there  is  no  break  in  the  meaning  at  the  end  of  that 
verse  ;  but  there  is  one  after  the  first  clause  of  the  8th  verse. 
The  language  is  very  elliptical,  as  the  English  reader  may  ob- 
serve, from  the  number  of  supplementary  vrords  in  the  italic 
character.  "  If  we  have  received  the  gift  of  prophecy,  let  us 
prophesy  according  to  the  proportion  of  faith  ;  if  we  have  re- 
ceived the  gift  of  ministry,  let  us  wait  on  our  ministry  : 
the  prophet,  who  has  the  faculty  of  teaching,  let  him  exert  it ; 
and  the  prophet,  who  has  the  faculty  of  exhortation,  let 
him  do  so  likewise ;  the  minister,  who  gives,  let  him  give 
with  simplicity ;  the  minister,  who  rules,  let  him  do  it  with 
diligence ;  the  minister,  who  showeth  mercy,  let  him  do  it 
with  cheerfulness."  Such  seems  the  apostle's  exhortation  Avhen 
the  dislocations  have  been  replaced.  Let  us  inquire  into  the 
meaning  of  its  various  parts. 

"  Whether  prophecy — according  to  the  proportion  of  faith." 
This  is  a  literal  rendering  of  the  original  words.  The  ellipsis 
must  be  thus  supplied :  '  If  we  have  the  gift  of  prophecy  ac- 
cording to  the  grace  given  to  us,  let  us  prophesy  according  to 
the  proportion  of  faith.'  The  original  meaning  of  the  Hebrew 
word,  of  which  "prophet"  is  the  translation,  is  a  person  in  any 
way  in  intimate  relation  with  God.  Thus  Abraham  was  a 
prophet,^  and  the  patriarchs  were  prophets  ;  ^  Moses  was  God's 
prophet,  as  Aaron  was  his.''  The  term,  however,  is  more 
usually  employed  to  signify  a  person  inspired  with  the  know- 
ledge of  God's  will,  and  commissioned  to  declare  it  to  others, 
and  especially  those  inspired  persons  whose  communications 
referred  to  future  events.  In  the  New  Testament,  the  cor- 
responding term  is  used  much  in  the  same  way.  "Prophecy," 
when  spoken  of  as  a  separate  spiritual  gift,  distinguished  from 
the  "  word  of  Avisdom  "  and  "  the  word  of  knowledge,"  *  seems 
to  be  the  supernatm-al  knowledge  of  futvu'e  events  ;  but  "  pro- 
phets" appears  to  denote  generally  inspired  teachers,  who  rank 
next  to  the  apostles.''^     "  Prophets,"  however,  is  not  a  terai 

'  Gen.  XX.  7.  '  Psa.  cv.  15.  '  Exod.  vii.  1. 

*  1  Cor.  ii.  8,  10.  *  Epii.  i-".  20  ;  iv.  11. 


452  PRACTICxVL. 


[part  iir.   J 


merely  equivalent  to  teachers,  nor  is  ordinary  preaching  to  be 
considered  as  the  same  thing  as  prophesying ;  though,  as  we 
have  already  seen,  the  teachers  in  the  primitive  Church  were 
usually  prophets,  and  tlieir  preaching  was  prophesying. 

Those  who  possessed  this  gift  are  required  by  the  apostle  to 
use  it,  and  to  use  it  "  according  to  the  proportion  of  faith."  ^ 
"  The  proportion  of  faith  "  is  the  same  thing  as  "  the  measure 
of  faith;"  and  to  prophesy  according  to  it,  is  to  make  the  pro- 
phesying or  utterance  the  exact  expression  of  the  revelation 
received — the  "measure  of  their  faith,"  and  the  measure  of  the 
revelation,  being  obviously  coincident.  '  Let  the  prophets  not 
obtrude  on  the  Church  their  own  speculations,  but  scrupu- 
lously deliver  the  message  they  have  received  of  the  Lord.' 
The  apostle's  injunction  corresponds  w^th  that  of  Jehovah  by 
tlie  projihet,  "  He  that  hath  ISIy  word,  let  him  speak  ISIy  ^s'ord 
faithfully  :  what  is  the  chaff  to  the  wheat  ?  "  ^ 

"  Or  ministry — on  ministering  :"  that  is,  supplying  the 
elhpsis,  '  If,  according  to  the  grace  given  to  us,  we  have  re- 
ceived the  gift  of  "  ministry,"  let  us  exercise  it  in  performing 
the  offices  of  ministry.'  As  the  gift  of  prophecy  qualified  a 
man  for  teaching,  the  gift  of  ministry  qualified  a  man  for 
manaeement,  or  administration.  There  is  no  doubt  that  the 
word  ministry^  is  employed  in  the  New  Testament  to  signify 
any  office  in  the  Christian  Church,  the  apostolic  not  excepted. 
—\  Cor.  xii.  5  ;  2  Cor.  iv.  1 ;  Kom.  xi.  13  ;  1  Cor.  iii.  5.  But 
when  distinguished  from  other  gifts  or  offices,  it  signifies  what 
is  concerned  rather  with  affairs  than  with  doctrines,  it  refers  to 
management,  rather  than  teaching.— Acts  vi.  1-7  ;  Pliil.  i.  1  ; 
1  Tim.  iii.  8,  12.  The  spiritual  gifts  of  "healing,"  and  "the 
discerning  of  spirits,"^  peculiarly  fitted  one  for  the  office  of  a 
minister  in  tliis  restricted  sense.  '  If  then,'  says  the  apostle, 
*  we  have  the  gifts  of  ministry,  let  us  exercise  them  in  minis- 
tration.    Let  us  not  intrude  into  the  office  of  the  prophet,  for 


1  (I 


Puto  oivu.'Koyia.v  t^j  vltjnui  esse  fcirpov  viaTiug:  '  Crediili  ergo 
locutus  sum.'  Nequis  inter  prophetandum  effutiat  quod  non  revclatuin 
fuit." — Camero. 

2  Jer.  xxiii.  28.  ■'  OioDcovtoi.  '  1  Cor.  xii.  9,  10. 


SECT.  II.]        EXHORTATION  TO  OFFICE-BEAREKS.  453 

wliicli  we  are  not  fitted ;  let  us  not  exercise  our  gifts  ostenta- 
tiously, and  for  no  definite  object,  but  let  us  apply  them  to 
the  purposes  to  which  they  are  suited,  and  for  which  they  are 
intended.'     What  these  are  will  appear  immediately. 

Having  thus  stated,  generally,  that  they  who  had  the  gift  of 
prophecy  should  exercise  it  with  a  strict  regard  to  the  limits 
of  the  revelation  made  to  them,  and  they  who  had  the  gift  of 
ministry  should  exercise  that  gift  in  ministration,  the  apostle, 
if  I  mistake  not,  proceeds  to  give  directions  as  to  the  manner 
in  which  different  prophets  and  different  ministers  should  con- 
duct themselves,  according  to  the  "  different  gifts"  which  they 
possessed,  "  according  to  the  grace  given  to  them." 

And,  first,  with  regard  to  the  prophets :  "  He  that  teacheth, 
on  teaching ;  he  that  exhorteth,  on  exhortation."  '  If  any  one 
among  the  prophets  be,  according  to  the  grace  given  him,  a 
teacher  peculiarly  fitted  to  unfold  the  doctrines  of  Chris- 
tianity, let  him,  according  to  the  measure  of  faith,  devote  him- 
self to  teaching — let  him,  in  the  Church,  do  that  for  which 
he  is  peculiarly  qualified.'  "  He  that  exhorteth,  on  exhorta- 
tion." '  If  any  one  among  them  is  more  fitted  for  practical 
instruction — for  presenting,  in  an  impressive  form,  the  motives 
and  consolations  of  Christianity,  let  him  employ  himself  in  this 
particular  department.'  The  gift  of  prophecy,  as  communi- 
cated to  them,  might,  in  the  case  of  some  individuals,  qualify 
them  not  so  much  for  teaching — exhibiting  the  meaning  and 
evidence  of  Christian  doctrine — expounding  the  sacred  writ- 
ings, as  for  warm  enforcement  of  duty.  '  Let  the  two  classes 
of  inspired  instructors  employ  their  peculiar  gifts,  and  keep  to 
their  own  province.  So  shall  the  edification  of  the  Church 
be  best  promoted.' 

Now,  as  to  the  ministers  or  deacons  :  "  He  that  giveth, 
with  simplicity."  '  If  any  one  is,  by  the  grace  given  him,  fitted 
for,  and  called  to,  the  office  of  a  deacon — has  allotted  to  him 
the  duty  of  collecting  and  distributing  the  voluntary  contri- 
butions of  the  Church,  let  him  devote  himself  to  his  own  work, 
and  perform  it  "  with  simplicity" — Avithout  seeking  selfish  or 
secular  ends,  \a  ith  sincerity  and  uprightness,  with  a  single  eye 


454  I'KACTICAL.  [part  III. 

to  the  honour  of  Christ  and  the  advantage  of  His  cause.'  "  He 
that  ruleth,  with  diligence."  '  If  any  one  has  the  gifts  and  the 
office  of  ruhng — of  presiding  in  the  assembhes,  and  superin- 
tending the  aifairs  of  the  Church,  let  him  do  the  work  with 
the  sedulous  care  and  untiring  "  diligence"  which  is  necessary 
to  its  being  done  well.'  "  He  that  showeth  mercy,  with  cheer- 
fulness." In  the  primitive  Church,  from  its  exposure  to  perse- 
cution, there  were  many  of  its  members  placed  in  circum- 
stances of  destitution  and  distress ;  and  it  was  the  duty  of  the 
Church,  by  her  deacons,  to  relieve  these.  If  any  one,  then, 
of  the  ministers  was,  from  the  gifts  bestowed  on  him — such  as 
the  gift  of  healing — peculiarly  fitted  for  this  department  of 
duty,  it  behoved  him  to  devote  himself  to  it  with  that  kind 
"  cheerfulness"  which  is  peculiarly  needed  in  such  ministra- 
tions, and  which  gives  a  double  value  and  efficacy  to  the  relief 
and  consolation  afforded. 

We  are  not  to  suppose  that,  in  the  primitive  Church,  their 
teachers,  who  we  believe  were  all  prophets,  were  formally 
divided  into  two  classes — teachers  and  exhorters ;  nor  the  ad- 
ministrators into  three  classes — givers,  rulers  or  presidents, 
and  showers  of  mercy  :  all  that  the  apostle  seems  to  mean  is, 
that  every  official  and  gifted  man  should  do  the  duties  of  his 
own  office,  and  exercise  his  own  gift ;  for  in  that  way  was  the 
welfare  of  the  Church  most  likely  to  be  promoted ; — every 
gifted  and  official  man  forming  a  just  but  not  exaggerated 
view  of  his  endowments,  and  seeking  to  advance  the  good  of 
the  Christian  society,  by  keeping  himself  within  his  o^^^^  sphere, 
and  diligently  perfoniiing  its  appropriate  duties. 

The  paragraph  we  have  illustrated  is  parallel  with  1  Pet. 
iv.  10,  11,  and  at  once  illustrates,  and  is  illustrated  by  that 
passage  : — "  As  every  man  hath  received  the  gift,  evoi  so 
minister  the  same  to  one  another,  as  good  stewards  of  the 
manifold  grace  of  God.  If  any  man  speak,  let  him  speak  as 
the  oracles  of  God ;  if  any  man  minister,  let  him  do  it  as  of 
the  ability  which  God  giveth." ' 

1  8ce  Exp.  of  the  First  Ep.  of  I'ct.,  vol.  ii.,  p.  320  320. 


SECT.  III.]    EXHORTATIONS  TO  CHKISTIAN  DUTIES.  4,55 

Tills  section,  though  directly  referring  to  a  state  of  the 
Church  which,  In  some  of  its  features,  has  ceased  to  exist,  is 
yet  full  of  important  instruction  to  Christian  churches  in  all 
countries  and  ages.  It  teaches  us  that  it  is  of  vital  importance 
to  the  welfare  of  a  Christian  church  that  its  component  parts 
should  know  their  own  place  and  duty,  and  confine  them- 
selves to  them,  as  teachers,  elders,  brethren.  It  is  the  duty  of 
teachers  to  take  care  that,  in  their  teaching,  they  keep  close 
to  the  Divine  word — teach  no  doctrine,  enjoin  no  law  or  insti- 
tution, but  what  it  authorises ;  and  to  turn  to  the  greatest  ad- 
vantage the  peculiar  talents  with  Avliich  they  may  have  been 
endowed.  It  is  the  duty  of  all  official  men  to  devote  them- 
selves to  that  department  of  official  duty  for  which  they  are 
peculiarly  qualified.  In  one  word,  it  is  the  duty  of  all  the 
members  of  the  Church,  whether  they  occupy  public  office  or 
not,  to  check  a  spirit  of  selfishness,  in  all  its  forms,  and  to 
cherish  a  regard  for  the  public  interest,  expressed  in  a  corre- 
sponding course  of  action — to  "  look  not  every  man  on  his  own 
things,  but  every  man  also  on  the  things  of  others" — to  seek 
every  man  not  his  own  things,  but  the  things  of  Christ.  The 
right  man  in  the  right  place,  doing  his  own  Avork,  is  the 
apostle's  idea  of  a  well-organized  Christian  church ;  and  in  the 
degree  in  which  that  idea  is  realised  in  any  Individual  Chris- 
tian society,  will  the  objects  Intended  by  its  great  Author  for 
those  within  and  those  beyond  its  pale  be  gained. 

SECTION  III. 

EXHORTATIONS  TO  PARTICULAR  CHRISTIAN  DUTIES. 

Chapter  xii.  9-xin.  14. — "  Let  love  be  without  dissiniulation.  Abhor 
that  which  is  evil;  cleave  to  that  which  is  good.  Be  kindly  aftectioned 
one  to  another  with  brotherly  love ;  in  honour  preferring  one  another ; 
not  slothful  in  business  ;  fervent  in  spirit ;  serving  the  Lord  ;  rejoicing  in 
hope  ;  patient  in  tribulation  ;  continuing  instant  in  prayer  ;  distributing 
to  the  necessity  of  saints  ;  given  to  hospitality. 

Bless  them  which  persecute  you :  bless,  and  curse  not.  Rejoice  with 
them  that  do  rejoice,  and  weep  with  them  that  weep.     Be  of  the  sanie 


456  TKACTICAL.  [PART  III. 

mind  one  toward  another.  Mind  not  high  things,  hut  condescend  to  men 
of  low  estate.  Be  not  wise  in  your  own  conceits.  Recompense  to  no 
man  evil  for  evil.  Provide  things  honest  in  the  sight  of  all  men.  If 
it  be  possible,  as  much  as  lieth  in  you,  live  peaceably  with  all  men. 
Dearly  beloved,  avenge  not  yourselves,  but  rather  give  place  unto  wrath  : 
for  it  is  written.  Vengeance  is  mine ;  I  will  repay,  saith  the  Lord.  There- 
fore, if  thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give  him  drink :  for 
in  so  doing  thou  shalt  heap  coals  of  fire  on  his  head.  Be  not  overcome 
of  evil,  but  overcome  evil  with  good. 

Let  every  soul  be  subject  unto  the  higher  powers.  For  there  is  no 
power  but  of  God :  the  powers  that  be  are  ordained  of  God.  Who- 
soever therefore  resisteth  the  power,  resisteth  the  ordinance  of  God  ;  and 
they  that  resist  shall  receive  to  themselves  damnation.  For  rulers  are 
not  a  terror  to  good  works,  but  to  the  evil.  Wilt  thou  then  not  be  afraid 
of  the  power  ?  do  that  which  is  good,  and  thou  shalt  have  praise  of  the 
same :  For  he  is  the  minister  of  God  to  thee  for  good.  But  if  thou  do 
that  which  is  evil,  be  afraid ;  for  he  beareth  not  the  sword  in  vain :  for 
he  is  the  minister  of  God,  a  revenger  to  execute  wrath  upon  him  that 
doeth  evil.  Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but 
also  for  conscience  sake.  For,  for  this  cause  pay  ye  tribute  also :  for 
they  are  God's  ministers,  attending  continually  upon  this  very  thing. 
Render  therefore  to  all  their  dues  :  tribute  to  whom  tribute  is  due ;  cus- 
tom to  whom  custom  ;  fear  to  whom  fear ;  honour  to  whom  honour. 

Owe  no  man  any  thing,  but  to  love  one  another  :  for  he  that  loveth 
another  hath  fulfilled  the  law.  For  this,  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  kill,  Thou  shalt  not  steal.  Thou  shalt  not  bear  false  wit- 
ness, Thou  shalt  not  covet;  and  if  there  be  any  other  commandment,  it 
is  briefly  comprehended  in  this  saying,  namely,  Thou  shalt  love  thy 
neighbour  as  thyself.  Love  worketh  no  ill  to  his  neighbour :  therefore 
love  is  the  fulfilling  of  the  law. 

And  that,  knowing  the  time,  that  now  it  is  high  time  to  awake  out  of 
sleep ;  for  now  is  our  salvation  nearer  than  when  we  believed.  The  night 
is  far  spent,  the  day  is  at  hand  :  let  us  therefore  cast  oft'  the  works  of 
darkness,  and  let  us  put  on  the  armour  of  light.  Let  us  walk  honestly, 
as  in  the  day;  not  in  rioting  and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  envying :  but  put  ye  on  the  Lord  Jesus 
Christ,  and  make  not  provision  for  the  flesh,  to  fulfil  the  lusts  thereof." 

The  third  section  of  the  Practical  part  of  the  Epistle  is 
occupied  with  exhortations  to  the  cultivation  of  particular 
graces,  and  the  performance  of  particular  duties,  which  should 
characterize  all  Christians.  This  section  reaches  from  chap. 
xn.  9  to  chap.  xiii.  14.     There  is  no  general  division  under 


8ECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  457 

which  the  several  injunctions  can  be  brought ;  but  the  section 
is  not  without  internal  order— one  injunction  often,  at  least, 
naturally  rising  out  of  another.  It  does  not  admit  of  strict 
logical  division  ;  but  its  contents  are  not,  therefore,  to  be 
viewed  as  unconnected  maxims.  They  follow  each  other  in 
a  natural  order,  like  the  result  of  li\'ing  thought.  First,  the 
apostle  enjoins  that  love  to  all  men,  which  is  the  fulfilling  of 
that  department  of  the  law  which  refers  to  our  fellow-men ;  ^ 
then  the  brotherly  love  which  Christians  should  cherish  and 
manifest  towards  each  other.^  He  then  enjoins  that  "  ser- 
^^ce  of  the  Lord,"  which  embraces  all  duty,  and  which  should 
be  performed  with  unwearying  diligence  and  ever  ardent 
zeal.^  He  passes  on  to  the  duties  which  the  depressed  and 
persecuted  state  of  Christianity  made  it  especially  necessary 
to  attend  to.  To  fit  them  to  meet  their  trials,  he  calls  on 
them  to  cultivate  a  joyful  hope  of  future  happiness,  to  ex- 
emphfy  steady  perseverance  amid  present  afflictions,  and  to 
be  ardent  and  constant  in  prayer  to  God.*  He  instructs  them 
how  they  should  treat  both  their  suffering  brethren  and  their 
cruel  persecutors  —  ministering  to  the  necessities  of  the  for- 
mer, and  bringing  them  to  their  homes  ;  ^  and  imploring  bless- 
ings— not  imprecating  vengeance,  on  the  latter."  He  recom- 
mends to  them  cordial  sympathy  with  the  joys  and  sorrows  of 
their  fellow-men,  and  especially  of  their  fellow-Christians  ; ' 
and  calls  on  them  to  cherish  unity  of  affection,  and,  instead 
of  strivmg  who  should  be  the  greatest,  to  be  ever  ready  to 
perform  the  humblest  offices,  by  wdiich  a  brother's  best  inte- 
rests may  be  promoted ;  and,  in  order  to  this,  he  cautions 
them  against  self-conceit.^  He  then  gives  a  number  of  ad- 
vices as  to  their  behaviour  to  the  men  of  the  world — calling 
on  them  in  no  case  to  meet  injury  by  injury ;  to  display 
tempers  and  follow  coui'ses  which  were  fitted  to  command  the 
respect  even  of  an  unft-iendly  world  ;  ^  to  be  ready  to  do  every- 
thing but  sin  in  order  to  preserve  peace  ^^ — repeating  again, 

^  Ver.  9.  -  Ver.  10.  3  Ver.  11.  4  y^er.  12. 

•■•  Ver.  13.  6  Ver.  14.  ^  Ver.  15.  f*  Ver.  16, 

»  Ver.  17.  '"Ver.  18. 


458  PRACTICAL.  [part  III.     J 

and  strongly  enforcing,  the  exhortation  not  to  avenge  them- 
selves, but  to  endeavour  to  overpower  malice  by  kindness.^ 
Finally,  he  instructs  them  how  to  conduct  themselves  with 
regard  to  their  civil  superiors  ;"  and  then  shuts  up  the  section 
by  showing  that  all  the  duties  he  had  enjoined  were  but  various 
forms  and  manifestations  of  love,^  and  by  urging  on  them  the 
circumstances  of  the  times,  as  a  reason  why  they  should  care- 
fully perform  these  duties.^  Such  is  an  outline  of  the  con- 
tents of  this  section. 

The  first  injunction  is  to  that  love,  which,  including  all  1 
relative  duties,  as  the  apostle  shows,  chap.  xiii.  8-10,  natu- 
rally takes  the  lead  :  "  Let  love  be  without  dissimulation. 
Abhor  that  which  is  evil;  cleave  to  that  which  is  good."* 
"Love"  is  not  here  the  peculiar  affection  Christians  should 
cherish  towards  each  other — that  is  enjoined  in  the  next  verse. 
It  is  the  Apostle  Peter's  "  charity,"  which  he  calls  on  Chris- 
tians to  add  to  "brotherly-kindness."®  It  is  a  cordial  good- 
will— a  disposition  to  make  all  men  with  wdiom  we  are  con- 
nected happy — leading  us  to  confer  suitable  benefits  on  them, 
"  as  we  have  opportunity."  This  love  must  be  "  without 
hypocrisy."  We  must  not  pretend  to  love  when  we  do  not 
love ;  we  must  not  profess  more  love  than  Ave  reallj^  possess. 
We  must  love,  sincerely  love,  all  mankind;  and  this  love 
must  "  not  be  in  word  and  tongue  onh-,  Init  in  deed  and  in 
truth."' 

The  manner  in  which  the  existence  and  prevalence  of  this 
principle  are  to  be  manifested,  is  pointed  out  in  the  two  in- 
junctions in  the  close  of  the  verse  :  "  Abhor  that  which  is 
evil ;  cleaAe  to  that  which  is  good."  The  word  translated 
"evil,"^  proi)erly  signifies  "malignant,  injurious;"  though  it 
is  often  emjjloyed  to  denote  what  is  morally  bad  generally  ; 
and  "good"^  })roperly  signifies  whatever  is  excellent  in  its 
kind;  but  it  is  often  used  to  denote  what  is  morally  excellent 

>  Ver.  10-21.  *  Cliap.  xiii.  1-7.  •'  Ver.  8-10. 

<VtT.  11-14.  •■' Ver.  9.  c  2  Pet.  i.  7. 

"  I  .Idiiii  iii.    IS.  '^  t6  TTOvripov.  *  to>  w/eifl'j). 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  459 

in  general,  and  also  what  is  beneficial  and  useful.  The  first 
term  is  here  used  in  its  primaiy  sense  of  mischievous  ;  the 
second,  whose  meaning  is  fixed  by  the  antithesis,  in  its 
secondary  sense.  "  Evil"  is  equivalent  to  injurious,  and 
"  good"  to  what  is  fitted  to  profit  and  to  please.  This  is  no 
unwarranted  use  of  the  terms.  "  Evil,"  in  Matt.  v.  39,  is 
'injury;'  and  "good,"  in  Matt.  vii.  11,  is  'advantageous,' 
'  profitable.'  ^ 

Christians  are  to  "  abhor  what  is  injurious."  They  must 
not  only  abstain  from  inflicting  wrong  on  any  human  being, 
but  they  must  so  abhor  every  temper  and  action  that  has  an 
injurious  tendency,  as  to  keep  at  the  greatest  distance  from  it. 

The  second  injunction  is,  literally,  "  be  glued  to  that  which 
is  good."  The  Christian  is  to  be  steady  and  persevering  in 
seekino;  the  advantage  of  his  fellow-men ;  he  must  "  stick  to 
it."  He  must  eagerly  seek,  readily  embrace,  strenuously 
prosecute,  and,  in  opposition  to  all  attempts  to  abandon  them, 
firmly,  steadily,  stand  by  every  right  method  of  promoting  the 
happiness  of  mankind.  This  is  to  "  cleave  to  that  which  is 
good."  From  the  duty  which  Christians  owe  to  all  their 
brethren  of  mankind,  the  apostle  proceeds  to  their  duty  to- 
wards one  another. 

"  Be  kindly  afl'ectioned  one  to  another  with  brotherly  love ; 
in  honour  preferring  one  another."^  Christians  are  related 
to  each  other  by  a  variety  of  bands,  in  addition  to  those  which 
bind  man  to  man.  They  have  common  peculiar  relations — a 
common  peculiar  character.  They  are  all  "  children  of  God 
through  faith  in  Christ  Jesus,"  ^  and  therefore,  in  a  peculiar 
sense,  brethren.  They  have  common  principles,  common 
affections  of  love  and  hatred,  of  hope  and  fear.  They  have 
common  objects  :  they  have  the  same  hazards — the  same  in- 
terest.    They  worship  the  same  God  and  Father;  acknow- 


^  Voces  honi  et  mali  non  habent  generalem  sigiiificatum :  sed  pro  mali- 
ciosa  iniquitate,  qua  iiocetur  honiinibus,  malum  posiiit ;  bonmu  autem  pro 
benignitate  qua  ipsi  juvantur." — Calvin. 

2  Ver.  10.  3  Gai_  iii_  o^_ 


4G0  PRACTICAL.  [part  IIT, 

ledge  the  same  Lord ;  trust  in  the  same  Saviour ;  are  ani- 
mated by  the  same  Spirit.  They  form  a  holy  fellowshi'),  out 
of  which  a  great  variety  of  duties  originates,  none  of  which 
can  be  performed  without  a  high  degree  of  a  peculiar  kind 
affection.  It  is  the  cultivation  and  display  of  this  affection 
that  the  apostle  here  enjoins.  The  johrase,  "  Avitli  brotherly 
love,"  belongs  to  the  first  clause,  not,  as  it  is  represented  in 
some  of  the  editions  of  our  version,  to  the  second.  In  the 
original,  the  words  stand  at  the  beginning  of  the  verse — 
"  With  brgtherly  love,  or,  in  brotherly  love,  be  kindly  affec- 
tioned  one  towards  another."  The  word  rendered  "  kindly 
affectioned,"  ^  is  one  of  the  strongest  which  the  Greek  language 
furnishes.  It  expresses  the  peculiar  affection  with  which 
parents  generally  regard  their  offspring,  and  the  corresponding 
feeling  of  the  child  to  the  parent.  The  whole  precept  may  be 
fairly  rendered — '  Cherish  and  display  to  each  other  the  ten- 
derest  affection  as  being  connected  by  the  closest  relations.' 
It  condemns  apathy,  and  requires  the  tide  of  holy  affection, 
fi'om  a  purified  heart,  to  flow  forth  spontaneously,  copiously, 
steadily,  perseveringly,  towards  all  Christians,  and  especially 
towards  those  brethren  with  whom  we  stand  in  the  relation  of 
fellow  church-members. 

The  apostle  adds — "  In  honour  prefemng  one  another." 
This  seems  to  be  the  same  idea  as  that  expressed  by  him  in 
his  Epistle  to  the  Philij)pians  :  "  Let  each  esteem  other  better 
than  themselves."^  It  is  the  natural  effect  of  kind  affection 
to  lead  us  to  think  respectfully  of  the  objects  of  it.  He  has 
not  the  heart  of  a  son  who  does  not  behold  the  excellencies  of 
his  father's  character  in  a  stronger  light  than  an  indifferent 
person  can  see  them,  and  who  is  not  blind,  in  some  measure, 
to  defects  which  to  others  may  be  aj)parent.  The  apostle  does 
not  liere  inculcate  anything  that  is  inconsistent  witli  truth. 
He  does  not  mean  that  a  very  intelligent  Christian  should 
regard,  as  worthy  of  more  esteem  for  his  knowledge,  a  very 
weak  and  ill-informed  brother ;  still  less,  if  possibk',  does  he 

'  <l'4>.ooT(,f/'/oi.  *  Chap.  ii.  3. 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  4G1 

mean  that  he  should  pretend  a  degree  of  respect  which  he 
does  not — which  he  cannot,  feel ;  but  he  does  mean,  that, 
under  the  influence  of  Christian  love,  we  should  put  the  best 
possible  construction  on  the  motives  of  our  brethren  ;  and 
that,  as  we  have  not  the  same  means  of  judging  them  as  oui- 
selves,  and  if  we  know  ourselves — know  that  "  in  us,  that  is, 
in  our  flesh,  dwells  no  good  thing" — we  ought  to  cherish  very 
lowly  thoughts  of  ourselves,  and  comparatively  high  and 
honourable  thoughts  of  them.  A  Christian  is  to  "  lionoiir  all 
men,"  but  especially  "  the  brotherhood  ;"  and  to  show  this  in 
the  manner  in  which  he  treats  them — guarding  their  reputa- 
tion and  credit  not  less  carefully  than  his  own. 

In  the  next  verse,  the  apostle  seems  to  state  the  Christian's 
duty  to  his  Lord.  All  Christian  duty  is  represented  as  the 
service  of  the  Lord ;  and,  in  performmg  this  service,  Chris- 
tians are  required  to  be  diligent  and  zealous :  "  Not  slothful 
in  business  ;  fervent  in  spirit ;  serving  the  Lord."^  The  first 
of  these  clauses  has  generally  been  explained  as  enjoining 
diligence  in  our  secular  business ;  and  the  last  part  of  the 
verse  as  intimating  that,  while  thus  diligent  in  our  worldly 
affairs,  we  must  not  allow  our  minds  and  hearts  to  be  engrossed 
with  them,  but  must  be  fervently  zealous  in  the  duties  of  re- 
ligion— by  way  of  eminence  called  "  the  service  of  the  Lord." 
Diligence  in  secular  business  is  included  in  the  injunction, 
but  only  as  that  forms  a  part  of  "  the  service  of  the  Lord." 
The  general  injunction  is,  "  Serve  the  Lord."  Make  the  law 
of  the  Lord  your  rule  in  everything.  Whatever  you  do,  do 
it  as  to  Him.  Are  you  engaged  in  the  ordinary  affairs  of  life? 
remember  you  are  His  servant,  and  act  as  in  His  sight,  under 
the  motives  and  for  the  ends  He  has  enjoined.  Are  you  em- 
ployed in  the  duties  of  religion  ?  still,  whatever  you  do,  do  it 
to  Him,  guided  by  His  authority,  animated  by  His  love.  Let 
your  whole  life  be  service  to  the  Lord ;  and  let  this  service 
have  two  characters :  "  Be  diligent  in  business" — i.e.,  I  ap- 
prehend, '  Beware  of  the  influence  of  sloth  ;  be  active ;  do  not 

1  Ver.  11. 


462  PRACTICAL.  [part  III. 

content  yourself  with  mystical  speculation  or  enthusiastic  feel- 
ing ;  be  diligent  in  performing  the  active  duties  both  of  life 
and  of  religion.'  This  is  the  one  character.  The  other,  '  Be 
fervently  zealous  :  let  not  the  service  of  the  Lord  degenerate 
into  a  cold  formalism — mere  bodily  service  ;  let  all  your  duties 
be  animated  by,  and  indeed  be  the  expression  of,  fervent  zeal 
for  the  honour  of  your  Lord,  growing  out  of  a  habitual  faith 
of  the  truth — kept  alive  by  constant  supplies  of  Divine  in- 
fluence. 

An  expositor^  of  great  name  would  connect  "  diligent  in 
business,"  and  "  fervent  in  spirit,"  with  the  former  verse  ;  as 
if  the  apostle  had  said,  '  Let  your  unfeigned  love  not  be  slug- 
gish, but  active — not  cold,  but  most  affectionate ;  and  thus, 
in  love  serving  one  another,  serve  the  Lord.'  But  we  prefer 
the  view  we  have  given.  It  is  right  to  notice,  that  some 
MSS.  of  considerable  authority  read,  instead  of  the  word 
rendered  properly  "  the  Lord,"  a  word  very  similar  in  appear- 
ance, signifying  "  the  time,  or  the  occasion."  ^  The  meaning 
this  gives  is  a  vexy  good  one.  The  injunction  is,  in  this  case, 
equivalent  to,  "  Redeeming  the  time."  There  is  little  doubt, 
however,  that  the  received  reading  is  the  true  one ;  and  there 
can  be  no  doubt  that  the  sense  it  gives  is  not  only  a  more 
important  but  a  more  appropriate  one. 

Tlie  apostle  having  thus  enjoined  on  the  Roman  Christians 
the  cultivation  of  a  warm  and  diffusive  charity  towards  all 
men,  and  a  tender  and  respectful  brotherly  affection  towards 
each  other,  and  a  diligent  and  fervent  prosecution  of  the  ser- 
vice of  their  common  Lord,  proceeds  to  give  them  a  variety 
of  advices,  all  of  them  having  a  reference  to  that  state  of  pri- 
vation, self-sacrifice,  and  exposure  to  persecution,  in  which,  as 
Christians,  they  were  placed.  These  reach  to  the  end  of  the 
chapter.  Some  of  these  advices  refer  to  the  tempers  they 
should  cultivate,  and  the  duties  they  should  perform  as  indi- 
viduals, in  the  circumstances  in  which  they  were  placed ; 
some  refer  to  the  manner  in  which  tliej'  should  behave  to 

*  Olsliausen.  ^  kxiou  instead  ol"  kvoi'oi. 


SECT.  HI.]     EXUORTATIONS  TO  CHRISTIAN  DUTIES.  463 

their  persecuted  brethren  ;    and  others,   to    the    manner    in 
which  they  should  conduct  themselves  to  their  enemies. 

The  first  set  of  these  advices  is  in  ver.  12,  Be  "rejoicing 
in  hope,  patient  in  tribulation,  continuing  instant  in  prayer." 
First,  "  Be  joyful,  or  rejoice,  in  hope."  "  We  rejoice  in  tribu- 
lation," says  the  apostle  in  chap.  v.  2,  3,  because  "we  rejoice 
in  hope  of  the  glory  of  God."  He  here  calls  on  them  to  do 
what  he  there  says  the  faith  of  the  Gospel  enables  and  natu- 
rally disposes  a  man  to  do.  Hope,  properly  signifies  the 
expectation  of  future  good,  though,  not  unfrequently,  it  is 
also  employed  to  denote  the  fixture  good  expected ;  as  "  the 
hope  laid  up  in  heaven."^  The  Roman  Christians  are  here 
supposed  to  be  possessed  of  a  hope  of  future  happiness.  Now 
what  is  the  hope  of  the  Christian — the  man  who  has  believed, 
and  been  justified  by  believing?  It  is,  as  appears  from  the 
preceding  part  of  the  epistle,  and  other  parts  of  the  apostles' 
writings,  that  "  he  shall  never  come  into  condemnation;"^ 
that  "sin  shall  not  have  dominion  over  him;"^  that  "all 
things  shall  work  too-ether  for  good"  to  him:'*  that  "the 
God  of  peace  will  bruise  Satan  under  His  feet  shortly;"^ 
that  his  "  light  afflictions,  which  are  but  for  a  moment, 
shall  work  for  him  a  far  more  exceeding,  and  an  eternal 
weight  of  glory ; "  ^  that  nothing  shall  "  separate  him  fi:om 
the  love  of  Christ — the  love  of  God  which  is  in  Christ;"'' 
that  "  wdien  the  earthly  house  of  this  tabernacle  is  dissolved, 
he  shall  have  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens ;"  *  that  when  he  becomes 
"  absent  from  the  body,"  he  shall  be  "  present  with  the 
Lord;"^  that  he  shall  "attain  to  the  resurrection  of  the 
dead;"^"  that  "the  Saviour,  the  Lord  Jesus,  shall  change 
his  vile  body,  and  fashion  it  like  unto  His  own  glorious 
body;"^^  that  he  shall  be  "  like  Him,  for  he  shall  see  Him 


'  Col.  i.  5.  2  j^on^   viii   1  3  Chap.  vi.  14. 

*  Chap.  viii.  28.  *  Chap.  xvi.  20.  "  2  Cor.  iv.  17. 

'  Rom.  viii.  85-39.  «  2  Cor.  v.  1.  »  2  Cor.  v.  8. 

'oPhil.  iii.  11.  '1  Phil.  iii.  20.  21.  '2  l  John  iii.  2. 


464  rRACTICAL.  [part  III. 

he  may  behold  His  glory;" ^  and  finally,  that  he  "shall  be" 
thus  "  for  ever  with  the  Lord."  ^  This  was  the  hope  of  the 
Roman  Christians — this  is  the  hope  of  all  Christians.  It 
"  comes  to  them"  in  consequence  of  "  being  heard  of  in  the 
word  of  the  truth  of  the  Gospel;"^  and  that  word  coming  to 
them,  "  not  in  word  only,  but  in  power,  in  the  Holy  Ghost,  and 
in  much  assurance."  *  This  hope,  resting  on  the  testimony  of 
Him  that  cannot  lie,  is  fitted  to  produce  "joy,"  in  whatever 
circumstances  he  who  cherishes  it  is  placed.  It  is  the  duty 
of  the  Christian  to  see  that  nothing  takes  place  that  is  fitted 
to  shake  this  hope,  and  damp  the  joy  which  flows  from  it ;  for 
"  this  joy  of  the  Lord" — this  "joy  of  the  Holy  Ghost,"  is  his 
strength.  He  is  to  use  all  proper  means  to  have  his  faith 
strengthened,  and  to  avoid  whatever,  in  the  way  of  worldly  or 
sinful  disposition  or  conduct,  goes  to  cast  a  cloud  over  his  per- 
sonal interest  in  the  "  exceeding  great  and  precious  promises." 
Every  Christian  should  "  show  diligence  to  the  full  assurance 
of  hope,  to  the  end  that" — in  order  that,  "  he  may  be  not 
slothful,  but  a  follower  of  them  who,  through  faith  and  patience, 
inherit  the  promises."^ 

The  cultivation  of  this  "joy  of  hope  "  was  specially  neces- 
sary to  enable  Christians  patiently  to  bear  the  afflictions  of 
life,  particularly  those  rising  out  of  the  profession  of  the  faith 
of  Christ;  and  therefore  we  find  the  apostle  subjoining  an 
injunction  to  what  was  only  to  be  obtained  by  the  strengthen- 
ing influence  of  the  joy  of  the  Holy  Ghost.  "  Patient" — that 
is,  "  be  patient,  in  tribulation."  "  Tribulation,"  here,  is  ordi- 
narily considered  as  descriptive  of  affliction,  of  whatever 
kind,  and  "  patient"  as  expressive  of  the  duty  of  humbly  sub- 
mitting to  afflictive  dispensations  as  the  result  of  Divine  ap- 
pointment and  agency — bearing  the  suftering  without  nuu- 
muring,  while  God  is  pleased  to  continue  it ;  using  no  im- 
proper means  to  escape  from  it,  and  calmly  waiting  for  the 
event.     This,  I  have  no  doubt,  was  the  duty  of  the  lionians ; 

'  John  xvii.  24.  2  j  Tlicss.  iv.  17.  ^  Col.  i.  5,  6. 

*  1  Thess.  i.  5.  MIeb.  vi.  11,  12. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  465 

and  it  is  the  duty  of  all  Christians,  of  all  men,  in  all  countries 
and  ages.  But  I  rather  think  the  word  "tribulation"  here, 
as  in  chap.  v.  3,  refers  to  the  afflictions  to  which  the  Roman 
Christians  were  exposed  for  their  religion ;  and  the  word 
translated,  there  and  here,  "  patience,"  is  expressive  of  that 
persevering  stedfastness  in  their  faith  and  profession,  by  which, 
notwithstanding  these  afflictions,  it  was  their  duty  to  be  dis- 
tinguished. We  have  no  reason  to  think  that  the  Christians 
at  Rome  had,  as  yet,  been  exposed  to  persecution  from  the 
imperial  power.  But  there,  as  well  as  everywhere  else,  Chris- 
tians had  to  suffer  in  a  variety  of  ways  as  Christians ;  and  a 
feai'ful  storm  was  just  impending.  The  apostle  therefore  calls 
on  them  to  be  stedfast  amid  tribulation — "  To  hold  fast  the 
profession  of  their  faith  Avithout  wavering;"  "to  persevere  in 
running"  the  race  set  before  them.^  Notliing  was  so  well 
fitted  to  induce  and  enable  them  to  do  this,  as  a  constant 
reference  to  the  glorious  object  of  their  Christian  hope.  No- 
thing but  the  faith  of  the  Gospel,  and  the  hope  of  eternal  life, 
could  keep  them  firm  in  the  hour  of  trial  ;  and  wherever 
there  was  a  well-grounded  joyful  hope  of  final  happiness  to 
be  reached  only  by  "  a  patient  continuance  in  well-doing,"  ^ 
there  would  be  constancy  amid  sufferings,  however  severe. 

As,  in  order  to  persevering  steadiness  in  the  faith  and  pro- 
fession of  the  truth  amid  affliction,  and  to  that  joyful  hope 
which  renders  this  practicable  and  comparatively  easy,  Di\ine 
influence  is  absolutely  necessary ;  and  as  prayer  is  the  ap- 
pointed means  of  obtaining  renewed  supplies  of  that  influence, 
the  apostle  adds,  "  continuing  instant  in  prayer."  Prayer  is 
at  once  the  proper  mode  of  expressing  our  entii*e  dependence 
on  God,  and  of  obtaining  fi'om  Him  such  blessings  as  our  cir- 
cumstances require,  "  Call  on  Me  in  the  day  of  trouble,"  is 
the  command,  and  the  promise,  "  I  will  deliver  thee."  ^  And 
our  prayer  must  be  "  instant" — fervent  and  continued.  "  Men 
ought  to  pray  always,"  i.e.,  continue  praying,  "and  not  to 
faint."  *     Never  do  we  need  more  to  be  fervent  and  persever- 

1  Heb.  X.  23;  xii.  1.       »  Heb.  ii.  7.       ^  pgal.  1.  16.      *  Luke  xviii.  1. 

2o 


466  PRACTICAL.  [part  III. 

ing  in  prayer,  than  when  tempted  by  afflictions  to  "  make 
shipwreck  of  faith  and  of  a  good  conscience."  Then  with  re- 
doubled eagerness,  feehng  our  own  weakness,  and  aware  of 
the  fearful  consequences  of  "  casting  away  our  confidence, 
which  has  great  recompense  of  reward,"  we  should  cry  "  out 
of  the  depths  ;"  and  the  deeper  we  sink,  the  louder  we  should 
cry,  "  Hold  Thou  me  up,  and  I  shall  be  safe ;"  "  Give  to  me 
the  joy  of  Thy  salvation ; "  and,  in  order  to  this,  "  Lord,  in- 
crease my  faith  ;"  "  then  shall  I  not  be  ashamed  when  I  have 
respect  to  all  Thy  commandments." 

In  the  next  verse  the  apostle  enjoins  certain  duties  which 
the  Roman  Christians  owed  to  their  suffering  brethren:^ 
"  Distributing  to  the  necessities  of  the  saints,  given  to  hospi- 
tahty."  It  is  scarcely  worth  noticing,  that  some  codices  have 
a  word  signifying  "  the  memories,"  -  instead  of  that  pi'operly 
rendered  "the  necessities,"^  and  read  the  first  clause,  'contri- 
buting to  the  memories  or  memorials  of  the  saints.'  The 
Latin  Vulgate,  the  authorised  version  of  the  Church  of  Rome, 
follows  this  reading.  There  is  no  ground  for  departing  from 
the  received  text,  and,  indeed,  the  other  reading  does  look 
like  an  intentional  depravation  of  the  text,  for  the  purpose  of 
obtaining  from  the  New  Testament  something  like  a  sanction 
of  the  superstitious  respect  for  the  sepidchres  and  monuments 
of  the  saints,  which  early  began  to  prevail  in  the  Church. 

The  "saints,"  are  here  just  another  name  for  Christians,  as 
"  Set  apart  by  the  Lord  for  Himself" — His  "  peculiar  people." 
In  the  primitive  age.  Christians  were  often  called  to  prove  the 
sincerity  of  their  faith,  by  submitting  to  "the  loss  of  all  things." 
Many  were  called  to  lay  down  their  lives — many  more  were 
obliged,  after  having  been  "  spoiled  of  their  goods,"  to  abandon 
their  native  countries,  and  wander  througli  strange  lands,  like 
their  Master,  not  ha\ang  where  to  lay  their  head.  It  is  in 
direct  reference  to  these  persons,  many  of  whom  were  proba- 
bly in  Rome,  that  the  apostle  gives  the  injunctions  before  us. 
To  "  distribute  to  the  necessities  of  the  saints" — was  to  commu- 

'  Ver.  13.  *  f^utioti;.  *  xp^'<*'f- 


SECT.  III.]     EXHOETATIONS  TO  CHRISTIAN  DUTIES.  467 

nicate  to  them  what  was  necessary  to  supply  theh*  wants,  and 
reheve  their  distress.  This  was  a  duty  which  the  primitive 
Christians  seem  to  have  performed  with  exemplary  readiness 
and  liberality.^  The  spirit  of  the  command  reaches  all  lands 
and  ages,  and  requires  a  Christian,  whenever  he  sees  a  fellow- 
Christian  in  distress,  especially  if  that  distress  has  arisen  out 
of  a  consistent  adherence  to  his  Christian  profession,  to  do  all 
m  his  power  to  relieve  him. 

The  second  injunction  refers  to  the  same  class  of  persons. 
They  were  to  take  home  to  their  houses,  and  cordially  to  en- 
tertain there,  those  who  had  "  forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  lands,  for  Christ's  name 
sake."  ^  "  Hospitality,"  in  the  common  use  of  the  word, 
means  something  quite  diflFerent  from  this.  It  is  the  occasional 
entertainment  in  our  houses,  and  at  our  tables,  of  those  of  our 
fellow-men  with  whom,  in  the  relations  of  life,  and  the  inter- 
course of  society,  we  come  to  be  connected — a  very  good 
thing  in  its  own  way,  but  not  at  all  the  Christian  duty  here 
enjoined.  "  I  was  hungry,  and  ye  gave  Me  meat ;  thirsty, 
and  ye  gave  Me  drink  ;  naked,  and  ye  clothed  Me" — this  is 
"  distributing  to  the  necessities  of  the  saints."  "  I  was  a 
stranger,  and  ye  took  Me  in" — this  is  Christian  hospitality. 
This  form  of  the  manifestation  of  Christian  love,  was  pecu- 
liarly called  for  in  the  primitive  times — but  if  a  Christian  has 
but  the  heart,  he  will  not  want  the  opportunity  of  showing 
that  he  is  "  given  to  hospitality."  The  parable  of  our  Lord, 
Luke  xiv.  12-14,  well  deserves  the  study  of  modern  Christians. 

Having  thus  stated  how  the  Eoman  Christians  ought  to 
behave  to  their  fellow-sufferers,  the  apostle  proceeds  to  show 
how  they  should  conduct  themselves  to  the  authors  of  their 
sufferings,^  "  Bless  them  that  persecute  you ;  bless,  and  cvu'se 
not."  These  words  require  little  exposition.  "  Persecutors" 
are  those  who,  directly,  or  indirectly,  are  the  authors  of  these 
unjust  sufferings — especially  the  former.     It  is  natm'al  for 


1  Acts,  iv.   34.  35;  xi.  27-30;  Rom.  xv.  25-27;   2  Cor.  viii.   1-4; 
ix.  1-4.  '  Matt.  xix.  29.  »  Ver  14. 


468  PRACTICAL.  [part  III. 

man  to  resent  ill-usage,  and,  if  in  his  power,  to  avenge  it. 
But  the  apostle  teaches  the  suffering  Christians  a  more  excel- 
lent way.  His  injunction  is  just  an  abridgment  of  what  our 
Lord  says  in  the  Sermon  on  the  Mount :  "  Ye  have  heard 
that  it  hath  been  said,  Thou  shalt  love  thy  neighbour,  and 
hate  thine  enemy ;  but  I  say  unto  you,  Love  your  enemies ; 
bless  them  that  curse  you ;  do  good  to  them  that  hate  you ; 
and  pray  for  them  which  despitefully  use  you,  and  persecute 
you."'  The  word  "bless"  is  not  equivalent  in  meaning  to 
"  do  good  offices," — though  it  is  a  Christian's  duty  to  do  good 
offices  to  him  who  does  him  evil  offices — it  strictly  means,  to 
speak  well  of,  or  for.  Here,  and  in  the  parallel  passage  re- 
ferred to,  it  means  to  pray  for  the  authors  of  our  wrongs. 
This  is  one  of  the  most  effectual  ways  of  promoting  their  wel- 
fare, and  where  it  is  genuine,  will  lead  to  every  other  practi- 
cable method.  "  When  men  persecute  you,"  imitate  yoiu* 
Lord,  and  say,  "  Father,  forgive  them ;  they  know  not  what 
they  do;"  and  His  faithful  martyr,  Stephen,  "Lord,  lay  not 
this  sin  to  their  charge."  He  redoubles  the  injunction,  know- 
ing how  hard  a  thing  it  is  for  flesh  and  blood  to  comply  with 
it:  "Bless,  and  curse  not;" — i.e.,  'Listead  of  imprecating 
vengeance  on  your  persecutors,  pray  for  their  salvation.' 

The  next  apostolical  command  refers  to  the  cultivation  and 
expression  of  an  enlightened  tender  sympathy,  both  with  the 
joys  and  the  sorrows  of  others — "  Rejoice  with  those  who  do 
rejoice,  and  weep  with  those  who  weep."^  The  persecution 
to  which  the  Christian  is  exposed  must  not  be  allowed  to  pro- 
duce an  ascetic,  stoical,  monkish  spirit.  He  must  not,  under 
the  combined  influence  of  his  faith  and  hope  in  reference  to  a 
better  world,  his  convictions  of  the  vanity  of  this  Avorld,  and 
his  experience  of  the  unkindness  of  the  men  of  the  world, 
withdraw  from  society.  He  must  not  go  out  of  the  world ; 
he  must  mingle  with  his  fellow-men  and  take  an  interest  in 
their  happiness — rejoicing  with  them  when  they  rejoice,  and 
weeping  with  them  when  they  weep.     This  is  the  duty  of 

»  Matt.  V,  43,  44.  '  Ver.  15. 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  469 

Cliristians  in  reference  to  all  men.  The  joys  of  the  worldling 
are  often  of  a  kind  in  which  the  Christian  cannot,  onght  not 
to  rejoice ;  but  in  all  the  innocent  enjoyments  of  his  fellow- 
men  he  is  to  take  a  kindly  interest.  He  is  to  rejoice  with 
others,  even  when  suffering  himself.  And  in  every  case  of 
suffering  he  is  to  pity  the  suflFerer.  The  character  of  the 
sympathy  must  vary  as  the  suffering  is  deserved  or  undeserved ; 
but  in  every  case  of  suffering  there  is  to  be  sympathy — genuine 
sympathy.  Ai'e  not  all  men  brethren '?  Is  not  the  humblest 
— aye,  the  worst  of  mankind,  connected  with  me  by  a  bond  of 
brotherhood  that  nothing  can  dissolve  ? 

But  there  can  be  little  doubt  that  the  apostle,  in  the  in- 
junction, had  a  peculiar  reference  to  the  sympathy  in  enjoy- 
ment and  in  sufferinfr  which  Christians  ought  to  cultivate 
and  display  towards  each  other.  It  is  natural  to  have  a  pecu- 
liar interest  where  there  is  a  peculiar  relation.  The  joys  and 
sorrows,  peculiar  to  Christians,  have  a  common  chai'acter, 
which  enables  them  more  thoroughly  to  sympathize  with  one 
another.  They  understand  each  how  others  feel,  and  the  love, 
which  is  the  badge  of  brotherhood,  secures  kind  sympathy 
both  in  enjoyment  and  suffering.  The  cultivation  and  display 
of  this  disposition,  proper  at  all  times,  is  peculiarly  required 
in  seasons  of  trial.  The  joys  of  the  suffering  Christian  are 
doubled,  and  his  sorrows  are  greatly  diminished,  when  he  per- 
ceives that  he  is  not  alone — that  many  human  hearts  beat  in 
unison  with  his.  The  prevalence  of  this  disposition  in  an 
individual  Christian  society,  is  one  of  the  best  proofs  of  its 
spiritual  prosperity,  and  one  principal  source  of  genuine  hap- 
piness to  its  members.  A  Christian  Church,  though  few  in 
numbers  and  depressed  in  circumstances,  if  pervaded  by  Chris- 
tian sympathy,  gives  evidence  of  spiritual  vitality,  and  is  the 
abode  of  peace,  and  love,  and  holy  happiness.  On  a  Chris- 
tian Church,  however  numerous  and  flourishing  in  its  exter- 
nal circumstances,  where  this  principle  of  sympathy  among 
the  members  is  wanting,  Ichabod  may  be  inscribed — the  glory 
has  departed. 

In  addition  to  this  kind  of  sympathy,  the  apostle  recom- 


470  PRACTICAL.  [part  III. 

mends  unanimity,  mutual  condescension,  and  humility.  "  Be 
of  the  same  mind  one  toward  another.  Mind  not  high  things, 
but  condescend  to  men  of  low  estate.  Be  not  wise  in  your 
own  conceits."^ 

The  expression  "  Be  of  one  mind,"  may,  fi'om  the  force  of 
the  original  word,  signify  either  '  be  nnited  in  your  senti- 
ments,' or  '  be  united  in  yom*  affections.'  The  two  things  are 
closely  connected.  Union  of  sentiment,  as  to  the  great  fun-  ^ 
damental  doctrines  of  Christianity,  is  the  only  legitimate  and 
solid  basis  of  mutual  Christian  affection.  Christians  love  one 
another  "  in  the  truth  for  the  truth's  sake."^  The  explana- 
tory phrase,  "  toward  each  other,"  seems  to  fix  the  meaning 
here  to  unity  of  affection.  It  is  not  the  duty  of  eveiy  Chris- 
tian to  love  every  other  Cliristian  with  the  same  measure  of 
affection,  for  all  are  not  equally  amiable,  and  affection  should 
be  enlightened  as  well  as  warm ;  but  every  Christian  is  to 
regard  every  Christian  with  the  same  Idnd  of  affection — a  kind 
of  affection  which  none  but  a  Christian  can  cherish,  and  which 
he  can  cherish  only  to  a  brother  Christian. 

If  Christians  would  thus  love  one  another,  they  must  guard 
against  an  aspiring  ambitious  spuit,  "  mind  not  higli  things." 
Christians  are,  in  the  most  general  sense  of  the  word,  not  "  to 
mind  high  things," — they  are  not  to  make  the  attaining  a 
high  position  in  the  world  then*  great  object.  They  are  to 
seek  first  the  kingdom — mind  the  true  high  things — "  the 
things  that  are  above" — and  look  do^vn  on  what  the  world 
calls  high  things  as  low  things.  The  command  to  Bai'uch 
comes  to  us  all, — "  Seekest  thou  great  things  for  thyself?  seek 
them  not."'  This,  as  is  intimated  in  the  passage  referred  to, 
is  peculiarly  unbecoming  in  a  time  of  public  judgment  and 
persecution.  The  injunction  here  seems  to  have  a  du'ect 
reference  to  the  conduct  of  Christians  in  their  holy  fellow- 
ship with  each  other.  They  are  not  to  be,  like  Diotrephes,  of 
whom  the  Apostle  John  speaks.*     They  are  not  to  "  love  to 


^  Ver.  16.  »  2  John  1,  2. 

•  Jer.  xlv.  5.  *  3  John  9. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  471 

have  the  pre-eminence."  They  are  not  assiduously  to  seek 
office  and  honour  in  the  Church.  They  are  not  to  aspire  to 
lordship  over  the  faith  or  practice  of  their  brethren.  "  In  love 
they  are  to  serve  one  another."  They  are  to  remember  the 
words  of  their  Lord, — "  One  is  your  Master,  and  all  ye  are 
brethren."  ^ 

Instead  of  "  minding  high  things,"  they  are  to  condescend 
to  "  men  of  low  estate."  The  words  rendered,  "  men  of  low 
estate,"  may  refer  either  to  persons  or  to  things.  As  it  is 
"  high  things"  in  the  previous  clause,  it  is  probable  that  the 
last  is  the  designed  reference  of  the  apostle.  Instead  of  aspir- 
ing to  the  highest  places  in  the  Chiu'ch,  to  which  none  has 
a  right  but  those  called  by  the  suffrages  of  the  brethren,  they 
were  to  be  ready  to  perform  the  humblest  offices  for  pro- 
moting the  general  edification  of  the  body ;  remembering 
that  their  Lord  washed  the  disciples'  feet,  and,  in  doing  so, 
had  given  them  an  example  that  they  should  do  to  one 
another  what  he  had  done  to  all.^  If  we  take  the  view 
adopted  by  our  translation,  then,  the  meaning  is,  '  count  it 
not  beneath  you  to  associate  with  the  poorest  and  the  most 
despised  and  persecuted  among  the  bretliren :'  and,  in  this 
case,  the  injunction  is  intended  to  strike  against  the  abuse, 
which,  we  learn  from  the  Epistle  of  James,  early  made  its 
appearance,  and  still  exists,  in  the  Christian  Chru'ch — the 
paying  an  undue  respect  to  secular  rank  and  wealth  in  mat- 
ters of  religion.^  The  other  interpretation  seems,  however, 
the  best  supported. 

Closely  connected  with  an  ambitious  spirit  is  an  unduly 
high  estimate  of  our  own  powers  and  acquirements,  and  its 
prevalence  is  equally  inconsistent  with  that  harmony  of  affec- 
tion which  the  apostle  wished  to  secure  for  the  Church  in  Rome : 
and  therefore  he  adds — "  Be  not  wise  in  your  own  conceits." 
To  have  a  just  estimate  of  our  own  powers  and  acquirements, 
natm-al  and  spiritual,  is  of  great  importance  in  various  ways ; 
and,  if  these  are  really  greater  than  those  of  many  of  our 

*  Matt,  xxiii.  8,  2  John  xiii.  1-17.  *  James  ii,  1-7. 


472  PRACTICAL.  [part  III. 

brethren,  to  know  this  cannot  be  -s^Tong.  But  to  suppose  that 
we  monopolize  all  the  knowledge  and  wisdom  of  the  society  we 
belong  to,  to  refuse  to  co-operate  in  works  of  importance  to 
the  common  good  of  the  society,  because  our  plans  are  not 
followed,  and  we  have  not  assigned  to  us  the  place  which  we 
think  due  in  executing  the  work,  is  folly  and  sin  in  the  most 
gifted  chiu'ch  member.  We  ought  to  cherish  habitually  a 
deep  sense  of  our  own  ignorance  and  fallibility,  and  preserve 
a  mind  ever  ready  to  receive  instruction  from  whatever  quarter 
it  may  come.  This  is  the  way  to  make  progress  in  personal 
improvement ;  and  this,  too,  is  the  way  to  promote  the  peace 
and  prosperity  of  the  Church.  What  kind  of  a  society  would 
be  formed  of  a  set  of  men  all  "  wise  in  their  own  conceits  ? " 
It  is  plain  they  would  not  "  be  of  the  same  mind  one  towards 
another,"  and  that,  instead  of  being  bound  together  "  in  the 
unity  of  the  Spirit  and  the  bond  of  peace,"  there  would  be 
nothing  but  "  strife  and  division,"  "  the  biting  and  devouring 
of  one  another,"  "  confusion  and  eveiy  evil  work."  The  apostle 
noAV  proceeds  to  instruct  the  Roman  Christians  in  their  duties 
to  the  world  around  them — an  ungodly  and  unfriendly  world. 
"  Kecompense  to  no  man  evil  for  evil.  Provide  things 
honest  in  the  sight  of  all  men."^  The  first  of  these  injunc- 
tions proceeds  on  the  supposition  that  the  Roman  Christians 
would  meet,  not  only  with  afflictions,  but  with  injuries. 
Christ  and  His  apostles  never  imposed  on  men  by  concealing 
the  sacrifices  they  must  make,  the  hazards  they  must  expose 
themselves  to,  the  sufferings  they  must  endure,  if  they  would 
act  the  part  and  secure  the  reward  of  genuine  disciples.  "  In 
this  world,"  said  He,  "ye  shall  have  tribulation.""  "  All  who 
live  godly,"  said  they,  "  shall  suffer  persecution."^  "  We 
must  through  much  tribulation  enter  into  the  kingdom  of 
God."^  But,  though  they  might  receive  many  injuries,  they 
were  to  inflict  none.  They  were  not  even  to  "  recompense 
to  any  man  evil  for  evil."     This  command  does  not  prohibit 

'  Ver.  17.  '  Jolin  xvi.  33. 

•  2  Tim.  iii.  12.  *  Acts  xiv.  22. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  473 

Christians  from  availing  themselves  of  the  institutions  of 
society  to  defend  their  persons,  property,  and  reputation  from 
lawless  violence,  or  to  obtain  redi*ess  when  they  have  been 
injured,  or  to  secure  themselves  from  a  repetition  of  the  in- 
jury ;  but  it  does  forbid  everything  of  the  nature  of  vindictive 
retaliation.  If  a  man  has  defamed  my  character,  I  not  only 
may,  but  I  ought,  to  use  all  fit  means  to  have  my  reputation 
cleared,  which  is  so  intimately  connected  with  my  usefulness 
and  the  credit  of  Christianity ;  but  I  must  not,  though  I  could 
do  it,  in  perfect  consistency  with  truth,  injure  his  character 
further  than  it  is  necessarily  injvu'ed  by  the  exposure  of  his 
malignity  and  falsehood.  Instead  of  recompensing  his  evil 
vdth  evil,  I  must  endeavour  to  overcome  his  evil  by  good. 

The  second  injunction  is,  "  Provide  things  honest  in  the 
sight  of  all  men."  These  words  seem  a  quotation  from  me- 
mory of  Prov.  V.  4,  which,  in  the  Septuagint,  runs  thus 
— "  Provide  honourable  things  before  God  and  men."  Our 
English  translation  of  this  clause  has  contracted  a  degree  of 
obscurity  from  the  variations  of  a  living  language.  The  word 
"  honest"  here  is  used  in  a  nearly  obsolete  sense — that  of 
'  honourable,'  '  comely,'  '  of  good  report.'  To  provide  things 
honest  in  the  sight  of  all  men,  is  to  add  to  the  substantial  vir- 
tues of  Christianity,  such  as  piety,  truth,  justice,  beneficence, 
chastity,  and  temperance — a  temper  and  a  behaviour  fitted  to 
command  the  respect  and  esteem  of  mankind  at  large.  Chris- 
tians ought  assuredly  "  not  to  be  conformed  to  the  world,"  in 
order  to  avoid  the  contempt  and  secure  the  good  will  of  the 
worldly.  But  they  are  carefully  to  avoid  acting  in  a  way 
which  might  necessarily  sharpen  their  dislike  and  strengthen 
their  prejudice  in  reference  to  Christianity  and  to  Christians, 
and  give  plausibility  to  their  misrepresentations  of  both.  There 
should  be  nothing  mean,  nothing  suspicious,  about  the  charac- 
ter and  conduct  of  a  Christian.  His  strict  integrity,  his  hon- 
ourable principle,  his  open — straightforward  course,  his  com- 
plete freedom  from  everything  like  assumption,  trick,  and 
imposture,  his  sincere  kindliness,  his  disinterested  public 
spirit   should   be   so   conspicuous   that   men  may   be   made 


474  PRACTICAL.  [part  III. 

"  ashamed  who  falsely  accuse  his  good  conversation  in 
Christ."^  It  is  a  happy  thing  when  worldly  men  are  con- 
strained to  say  of  a  Christian  what  Tertullian  makes  a  heathen 
say  of  a  Christian  in  his  time,  "  He  is  an  excellent  man,  that 
Cains  Servius,  only  he  is  a  Christian."^ 

A  third  injunction  which  the  apostle  lays  on  the  Christian 
Romans,  in  reference  to  their  conduct  towards  mankind  at 
large,  is  contained  in  the  18th  verse :  "  If  it  he  possible,  as 
much  as  lieth  in  you,  live  peaceably  with  all  men,"  To  "  live 
peaceably,"  is  descriptive  of  that  state,  in  which  a  man  does 
not  disturb  others,  and  is  not  disturbed  by  them.  The  first 
is  always  in  our  own  power,  the  second  is  not ;  and  hence  the 
limitation  of  the  injunction,  "If  it  be  possible,  as  much  as 
lieth  in  you."  Christians  ought  never  to  offer  an  aifront  or 
inflict  an  injury  ;  and  they  ought,  as  far  as  is  consistent  with 
the  requirements  of  an  enlightened  conscience,  to  avoid  every- 
thing which  may  prove  the  occasion  of  other  men  quarrelling 
with  them.  They  are  to  act  in  this  way  to  "  all  men" — not 
only  to  Christians,  but  to  unbelievers  ;  not  only  to  those  of 
their  own  party  or  denomination,  but  to  men  of  all  parties 
and  denominations ;  not  only  to  those  who  are  peaceably  dis- 
posed, but  also  to  those  of  a  quarrelsome  disposition — who  seem 
always  on  the  outlook  for  an  occasion  of  strife  ;  to  those  whom 
we  have  the  power  and  opportunity  of  disturbing  with  im- 
punity, as  well  as  to  those  who  have  the  corresponding  power 
and  opportunity  of  harrassing  us.  And,  in  order  to  this,  we 
are  to  do  all  that  lieth  in  tis.  The  emphasis  is  on  you.  We 
are  to  overlook  many  slights  ;  to  put  up  with  many  injuries ; 
we  are  to  make  many  sacrifices.  There  are  two  things,  quite 
in  our  power,  which  go  far  towards  securing  the  desirable 
object  of  "  living  peaceably  with  all  men  :"  the  keeping  that 
unmanageable  member,  the  tongue,  under  a  strict  rein ;  and 
the  studying  to  be  quiet,  and  doing  our  oAvn  business.  Foolish 
tattling,  and  being  "  busybodies  in  other  men's  matters,"  are 
more  to  blame,  than  more  serious  causes  of  dispeace,  in  dis- 

1  1  Pet.  iii.  IG.  '  Apolog.  iii. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAJS'  DUTIES.  475 

turbing  society.  But  there  are  sacrifices  which  must  not  be 
made,  there  are  things  that  must  not  be  done,  even  to  secure 
peace.  We  must  not  flatter  nor  imitate  what  w^e  think  wrong 
in  men's  opinions  and  conduct ;  we  must  not  pvirchase  peace 
at  the  expense  of  truth  or  justice  ;  we  must  not  omit  duty ; 
we  must  not  commit  sin.  If  men  will  not  be  at  peace  with 
us  but  on  principles  which  infer  our  disloyalty  to  the  Supreme 
Sovereign — which  are  inconsistent  with  our  primary  and 
paramount  obligations — then  peace,  however  desirable,  must 
be  parted  with,  for  the  plain  reason,  that  to  have  God  as  a 
friend  is  a  greater  good,  than  to  have  all  the  world  our  ene- 
mies is  an  evil.  One  great  cause  of  dispeace  is  men's  taking 
upon  themselves  to  avenge  their  own  wrongs ;  and,  accord- 
ingly, the  apostle  proceeds  to  prohibit  this  on  the  part  of  the 
Roman  Christians,  and  to  fortify  his  prohibition  by  very 
powerful  motives. 

"  Dearly  beloved,  avenge  not  yourselves,  but  rather  give 
place  unto  wrath  :  for  it  is  written,  Vengeance  is  ]\Iine ;  I 
will  repay,  saith  the  Lord."^  The  cause  of  the  apostle's 
prefacing  this  prohibition  with  the  compellation  "  Dearly  be- 
loved," is  to  be  found  either  in  the  earnestness  which  he  felt 
in  pressing  this  matter  on  their  attention — so  important  to 
individual  Christian  improvement,  as  well  as  to  the  credit 
and  progTcss  of  the  Christian  cause — or  to  impress  on  their 
minds  that  his  m'ging  them  not  to  avenge  themselves,  did  by 
no  means  proceed  from  indifference  to  them  and  their  interest, 
or  want  of  sympathy  under  the  wrongs  done  them.  It  is 
exceedingly  probable  that  the  Christians  were  involved  in  the 
hardships  to  which  the  Jew^s  were  exposed  (being  looked  on 
by  the  government  as  a  Jewish  sect),  when  banished  from 
Rome  by  Claudius,  and  that,  on  that  occasion,  they  had  many 
injuries  inflicted  on  them  by  their  heathen  neighbours.  It  is 
certain  that  they  had  met  with  injuries  ;  for  there  is  no  living 
in  this  world — especially  there  is  no  "  living  godly  in  this 
world,"  without  meeting  with  them.   In  many — in  most  cases 

1  Ver.  19. 


476  PRACTICAL.  [part  III. 

Christians  have  not  the  power  to  avenge  their  injuries  on  their 
enemies  ;  but  even  when  they  have  the  power,  they  must  not 
exert  it.  They  must  not  wish  that  they  had  it.  The  com- 
mand is  most  express  :  "  Avenge  not  yourselves."  They  must 
not  seek  the  injury  of  those  who  have  injured  them.  The 
good  of  society  may  make  it  necessary  for  them  to  prosecute 
those  who  have  wronged  them — even  true  love  to  the  wrong- 
doer may  dictate  this  course ;  but  in  no  case  must  he  do  this 
to  gratify  ill-will,  or  to  avenge  injury.  Resentment  must  not 
be  the  impelling  cause,  nor  the  suffering  of  the  injurer  the 
ultimate  object. 

Instead  of  avenging  themsehes,  the  apostle  enjoins  them  to 
*'  rather  give  place  to  wrath."  This  is  an  injunction,  the 
meaning  of  which  is  by  no  means  self-evident.  There  is 
some  difficulty  in  fixing  the  precise  import  both  of  the  tenn 
"  wrath,"  and  of  the  phrase  "  give  place  to."  Some  suppose 
that  the  word  "wrath"  signifies  the  human  passion  of  anger; 
and  these  are  divided  into  two  classes — one  supposing  that  it 
refers  to  the  furious  rage  of  the  inflicter  of  the  injury ;  the 
other,  that  it  refers  to  the  natural  resentment  of  him  who 
sustains  the  injury.  Those  who  explain  the  word  "  wrath" 
of  the  rage  of  the  injurious  person,  interpret  the  injunction, 
"  give  place  unto  wrath,"  as  equivalent  to — '  Yield  to  it ;  do 
not  resist  it ;  allow  it  to  spend  itself.  Keep  out  of  its  way,  if 
possible ;  but  let  it  rim  its  com'se.  Resistance  would,  probably, 
but  increase  the  tempest — give  greater  intensity  to  the  flame 
— and  make  the  injurious  more  and  more  injurious.'  Those 
who  consider  "  wrath"  as  referring  to  the  anger  of  the  person 
injured,  explain  the  injunction  as  equivalent  either  to,  '  Fly 
anger;  keep  out  of  its  way  ;'  or,  what  seems  a  more  natural 
interpretation,  ^  Let  the  natural  emotion  have  its  course.  Do 
not  lay  up  the  injury  in  your  heart,  as  something  to  be  brooded 
over.  Express  your  feelings,  and  thus  abate  them.  To  borrow 
the  image  of  the  poet,  "  Do  not  nurse  your  a\  rath  to  keep  it 
warm;"  or,  in  the  words  of  the  apostle,  "Be  angry  and  sin 
not."  Do  not  conceal  the  conviction  and  feeling  that  you 
have  been  wronged ;  and  follow  this  com'se,  as  the  natm'al 


I 


SECT.  Ill,]    EXHORTATIOXS  TO  CHRISTIAN  DUTIES.  477 

means  of  preventing  the  cherishing  of  malignant  feeling,  and 
forming  dark  plans  for  future  vengeance.' 

None  of  these  modes  of  interpretation  seem  satisfactory. 
Some  of  them  are  not  consistent  with  the  scope  of  the  passage ; 
and  otliers,  to  speak  gently,  are  not  supported  by  the  analogy 
of  Scripture  phraseology.  "  Wrath"  appears  here  to  refer  to 
the  moral  disapprobation — the  judicial  displeasure  of  God 
against  all  injustice  and  injury,  and  the  expression  of  these  in 
righteous  punishment.  It  is  not  uncommon  in  Scripture  to 
use  the  simple  word  "wrath"  to  denote  the  Divine  wrath — 
an  expression  the  meaning  of  which  we  have  just  explained. 
In  2  Chron.  xxiv.  1 8,  it  is  said,  "  Wrath  came  upon  Judah 
and  Jerusalem  for  their  trespass;"  in  Matt.  iii.  7,  we  read  of 
"the  wrath  to  come  ;"  in  Rom.  ii.  5,  we  find  the  sinner  re- 
presented as  "  treasuring  up  to  himself  "svrath  against  the  day 
of  wrath ;"  in  chap.  v.  9,  we  read  of  men  "  saved  from  wrath ;" 
in  Eph.  ii.  3,  unforgiven  sinners  are  represented  as  "  children 
of  wTath  ;"  and,  in  1  Thess.  ii.  16,  w^e  read  of  "  wrath  coming 
on  the  impenitent  Jews  to  the  uttermost."  In  all  these  pas- 
sages, "wTath" — "the  wrath" — is  the  wrath  of  God.  Such 
seems  its  meaning  here — "  Give  way  to  the  wrath."  '  Leave 
God  to  avenge  the  injvuy,  which  is  more  against  Him  than 
against  you.  You  are  not  the  man's  judge — He  is.  Inter- 
fere not  with  His  prerogative.  Let  Him  take  His  own  time 
and  way  to  manifest  His  displeasure  at  sin.  He  wall  do  what 
is  right.  Remember  that  He,  whose  name  alone  is  Jehovah, 
is  the  Judge  over  all  the  earth.'  This  was  the  course  our 
Lord  took :  "  Wlien  He  was  reviled,  He  reviled  not  again  ; 
when  He  suffered.  He  threatened  not ;  but  committed  Him- 
self to  Him  that  judgeth  righteously."^ 

This  mode  of  explaining  the  passage  is  greatly  recommended 
by  its  entirely  harmonizing  with  the  quotation  from  the  Old 
Testament  which  follows  :  "  For  it  is  written,  Veno-eance  is 
Mine ;  I  will  repay,  saith  the  Lord,"  This  passage  is  to  be 
found  Deut.  xxxii.  35.     The  words  teach  two  truths  :  first, 

» 1  Pet.  ii.  23. 


478  PRACTICAL.  [part  III. 

that  God  will  ultimately  repa}^  all  injuries  done  to  His  people ; 
and,  secondly,  that  to  do  this  is  His  prerogative.  The  quota- 
tion bears  most  directly  on  the  injunction,  in  the  way  of 
motive.  ^  Your  avenging  yourselves  is  both  unnecessary  and 
improper.  The  righteous  Judge  will  judge  righteously ;  and 
it  is  not  for  you  to  show  that  you  doubt  this,  by  attempting 
to  do  what  He  will  do,  and  what  He  only  has  a  right  to  do. 
Vengeance  is  not  work  for  you  ;  it  comes  within  the  province 
of  the  Supreme  Ruler,  or  of  those  to  whom  He  has,  in  some 
measure,  delegated  His  authority.  The  great  object  is  to 
vindicate  the  cause  of  truth  and  right,  and  He  will  take  care 
of  that.  It  is  yours  to  suffer  and  forgive  ;  it  is  His  to  judge 
and  to  avenge.'  Christians  are  quite  inexcusable  in  cherish- 
ing resentment  and  seeking  vengeance.  "  Their  Redeemer 
is  strong,  the  Lord  of  hosts  is  His  name.  He  shall  thoroughly 
plead  their  cause."  ^  This  passage  throws  a  striking  light  on 
the  danger  of  injuring  the  people  of  God.  "  He  that  touches 
them  touches  the  apple  of  His  eye;"^  and,  in  the  ultimate 
result  of  things,  it  will  be  found  that  it  had  been  better  for 
their  persecvitors,  however  powerful,  "  that  millstones  had 
been  hanged  about  their  necks,  and  they  cast  into  the  deeps 
of  the  sea,  than  that  they  had  offended" — injured,  by  making 
stumble — "  one  of  these  little  ones."^  The  Divine  faithfid- 
ness  is  pledged  to  avenge  the  A^Tongs  done  to  the  faithful.* 

While  Christians  are  thus  to  commit  themselves  and  their 
cause  to  their  "  faithfid  Creator,"  tlie  kind  Father,  the  right- 
eous Judge,  they  are  not  only  not  to  avenge  themselves,  but 
on  the  contrary,  they  are  to  do  everything  in  then*  power  to 
contribute  to  the  welfare  of  their  enemies,  by  supplying  their 
wants  and  relieving  their  distresses.  "  Thei'efore,  if  thine 
enemy  hunger,  feed  him  ;  if  he  thirst,  give  him  drink  ;  for  in 
so  doing  thou  shalt  heap  coals  of  fire  on  his  head."  ^  This  is 
a  quotation  from  Pro  v.  xxv.  21,  22.  "Therefore,"  if  under- 
stood in  its  most  ordinary  sense  as  indicating  an  inference — 

1  Jer.  1.  34.  '  Zech.  ii.  8.  ^  Matt,  xviii.  6. 

*  Deut.  xxxii.  40-43 ;  2  Thess.  i.  6-10  ;  Rev.  vi.  9-11.  *  Ver.  20. 


SECT.  III.J    EXHORTATION  TO  CHRISTIAN  DUTIES.  479 

*  For  this  reason/  must  be  considered  as  looking  forward  rather 
than  back.  The  statement  that  God  is  the  judge,  is  a  good 
reason  why  Christians  should  not  seek  to  avenge  themselves, 
but  it  does  not  seem  to  lay  a  foundation  for  the  exhortation  here. 
The  last  clause  of  the  verse  does.  By  acting  in  this  way  you 
will  heap  coals  of  fire  on  the  head  of  thine  enemy,  therefore 
so  act.  The  command  of  our  Lord  is,  "  Love  thine  enemy, 
do  good  to  them  that  hate  you."^  The  absence  of  hatred  is 
not  love;  the  abstinence  from  retaliation  of  wrong  is  not  doing 
good.  True  love  is  not  a  merely  negative  principle ;  it  is 
positive :  not  passive  merely,  but  also  active.  It  produces  a 
disposition  to  do  good,  which  manifests  itself  in  suppl;y4ng 
wants,  relieving  distress,  and,  in  one  word,  in  every  proper  w^ay 
seeking  to  promote  the  satisfaction  and  welfare  of  its  object. 
If  the  man  who  has  injured  me  is  visited  with  poverty  and 
affliction,  I  must  not  derive  enjoyment  from  his  sufferings,  I 
must  not  pass  by  on  the  other  side,  I  must  exert  myself  to  soothe 
his  sorrows — to  remove  their  cause.  If  he  is  hvmgry,  I 
must  feed  him ;  if  he  is  fainting  for  thirst,  I  must  give  him 
drink ;  if  he  is  naked,  I  must  clothe  him.  If  he  is,  in  his 
comfortless  dwelling,  laid  on  a  bed  of  languishing  and  pain, 
and  destitute  of  the  comforts  and  means  of  alleviation  and 
cure  wdiich  such  circumstances  require,  I  must  supply  him 
with  them,  and  do  all  in  my  power  to  prolong  the  life  even  of 
him  who,  it  may  be,  has  plotted  the  shortening  of  mine.  If 
we  see  a  man  who  has  acted  dishonestly  toward  us,  about  to 
be  circumvented  in  business,  instead  of  sitting  still,  and,  not 
without  secret  satisfaction,  seeing  him  ruined,  we  are  to  exert 
ourselves  to  save  him  from  the  meshes  in  which  villainy  is 
seeking  to  entangle  him ;  we  must  do  what  we  can  to  mifold 
the  fraud  and  repel  the  injustice.  If  we  hear  the  man  who 
has  slandered  us  calumniated,  and  charges  brought  against 
him  which  we  know  to  be  untrue,  we  must  not  silently  allow 
the  poisoned  arrow  to  reach  its  mark  and  work  its  purpose, 
we  must  stand  up  for  his  reputation,  who  trampled  on  ours,  and 

1  Matt.  Y.  44. 


480  PRACTICAL.  [part  III. 

do  justice  to  his  character,  who  did  all  in  his  power  unjustly 
to  destroy  our  reputation.  In  one  word,  we  must  readily 
embrace,  nay,  we  must  sedulously  seek,  opportunities  of  con- 
ferring favours  on  those  who  have  inflicted  on  us  injuries. 

These  exalted  maxims  the  apostle,  following  in  the  wake  of 
the  Old  Testament  writer  whom  he  had  quoted,  enforces  by 
the  consideration,  that  "  in  so  doing  they  should  heap  coals  of 
fire  on  the  head  "  of  their  enemies.  There  is  some  difficulty 
in  discovering  and  unfolding  the  precise  meaning  and  inci- 
dence of  these  words.  They  certainly  do  not  signify  what 
some  have  supposed  them  to  do,  "  Heap  favours  on  your  ene- 
mies, that  their  ultimate  punishment  may  be  more  severe." 
It  does  not  seem  very  clear  how  our  doing  favours  to  our  enemy 
should  increase  his  punishment  for  past  injuries.  And  it  were 
strange  if  he  who  had  just  affirmed  that  vengeance  was  God's 
prerogative,  and  that  we  must  beware  of  even  seeming  to 
usurp  it,  should  immediately  proceed  to  put  us  upon  a  way  of 
avenging  ourselves  on  ovu'  enemies,  more  completely  than  by 
any  personal  evil  we  could  inffict,  by  bringing  down  on  them 
the  vengeance  of  heaven.  He  who  had  just  forbidden  us  to 
hurt  our  enemies  by  our  evil  deeds,  could  not  sm*ely  go  on  to 
show  us  how  we  might  ruin  them  by  our  good  ones.  Nor  does  it 
mend  the  matter  mvich  to  say  that  the  apostle  does  not  speak 
of  what  should  be  our  intention,  in  conferring  benefits  on  our 
enemies,  but  of  the  event  of  our  doing  so  if  they  continue  in 
their  enmity.  The  apostle  does  not  insert,  does  not  hint  at, 
any  such  qualification  ;  and  it  is  obvious  that  the  last  clause  of 
the  verse  is  a  motive  brought  forward  to  enforce  the  injunc- 
tion in  the  first  clause.  What,  in  this  case,  would  appju'ent 
acts  of  kindness  be  but  hypocritical  malignity,  in  one  of  its 
most  hateful  forms  ? 

The  principal  difficulty  of  interpretation  here,  arises  from 
the  fact,  that  the  figurative  expression,  "  heap  coals  of  fire  on 
the  head,"  occurs  only  here  and  in  the  passage  in  Proverbs 
which  the  apostle  quotes.  If  the  figure  be  considered  as  di- 
rectly referring  to  the  person  of  our  enemy,  it  would  seem 
that  it  must  denote  something  that  would  occasion  intense 


SECT.  Ill,]     EXHORTATION  TO  CHRISTI.VN  DUTIES.  481 

pain.  Putting  coals  of  fire  on  the  head  was  one  of  the  tor- 
tures which  the  persecutors  inflicted  on  the  ancient  confessors, 
and  must  have  been  intolerably  agonising.  Following  out  this 
thought,  some  have  supposed  the  apostle's  meaning  to  be — By 
continuing — by  increasing  kindness  to  your  enemy,  awaken 
shame  in  him  for  his  base  as  well  as  bad  conduct — a  feeling 
very  painful :  you  will  thus  give  him  pain,  but  it  will  be  salu- 
tary pain.     This  seems  rather  too  artificial  and  far-fetched. 

The  more  probable  account  of  the  matter  seems  to  be  this : 
The  whole  phrase  is  figiu'ative,  and  borrowed  from  the  art  of 
metalku'gy.  Fire  is  used  to  convert  the  ore  into  a  metallic 
state.  The  fire  is  heaped  on  the  ore,  cast  into  the  furnace, 
and  through  its  influence  the  cold  and  rugged  substance  is 
melted  and  becomes  malleable,  and  fit  for  being  employed  for 
useful  purposes.  The  native  tendency  of  persevering,  disin- 
terested goodness,  is  to  produce  gratitude,  even  in  a  very 
depraved  heart.  It  is  difficult  to  lodge,  by  any  means,  the 
conviction  of  disinterested  goodness.  There  must  be  many 
coals  heaped  on  the  sullen  ore — many  favours  must  be  done, 
which  will  produce  little  or  no  effect — but  the  tendency  is 
to  melt ;  and  when  once  the  fact,  that  the  man  whom  I  have 
unjustly  injured  really  loves  me,  forces  itself  on  the  mind,  love 
takes  the  place  of  suspicion  and  hatred. 

"  So  artists  melt  the  stubborn  ore  of  lead, 
By  heaping  coals  of  fire  upon  its  head, 
In  the  kind  warmth  the  metal  learns  to  glow, 
And,  loose  from  dross,  the  silver  runs  below."  ^ 

This  mode  of  inteq^retation  is  in  perfect  conformity  with  the 
spirit  of  Christianity,  and  exactly  suits  both  the  preceding  and 
the  following  context. 

The  whole  duty  of  Christians  in  reference  to  injury  is 
summed  up  by  the  apostle  in  one  comprehensive  precept, 
"  Be  not  overcome  of  evil,  but  overcome  evil  with  good."  ^ 
"Evil"  here  is,  as  at  ver.  17,  injury.     'Be  not  overcome  of 

1  Parnell.  ^  Ver.  21. 

2  H 


4 

482  PRACTICAL.  [part  III. 

injury.  Let  not  the  injuries  you  receive,  however  numer- 
ous, varied,  severe,  and  long-continued  they  may  be,  get  the 
better  of  your  Christian  principles.  Never  let  the  injustice 
and  malignity  of  man  exert  an  influence  sujaerior  to  the  au- 
thority of  God  and  the  love  of  Christ.  Never  let  the  diaboli- 
cal pleasure  of  revenge  displace  the  di^dne  delight  of  forgive- 
ness.' "  But  overcome  evil  Avith  good."  "  Good,"  here,  is 
equivalent  to  kind  offices — benefit,  in  opposition  to  injury.  'By 
benefits  bestowed  on  your  enemy,  overcome  his  evil.  Show 
him  that  you  are  not  to  be  outdone  by  him ;  that  while  he  con- 
tinues to  injure,  you  will  continue  to  forgive,  and,  so  far  as 
is  in  your  power,  to  render  good  for  evil.' 

This  noble  sentiment  is  peculiar  to  Christianity.  It  is  well 
said,  "  Nothing  like  this  moral  precept  is  to  be  found  in  the 
heathen  classics,  and  nothing  like  what  it  enjoins  ever  existed 
among  heathen  nations.  The  idea  of  overcoming  evil  with 
good  never  occurred  to  men  till  the  Gospel  was  preached  to 
them  :  it  never  has  been  acted  on  but  under  the  influence  of 
that  Gospel.  On  this  principle,  God  shows  kindness  to  sinful 
men ;  on  this  principle,  the  Saviour  came  into  our  world, 
and  bled,  and  died ;  and  on  this  principle  all  Christians 
should  act  in  treating  their  enemies,  and  in  their  attempts  to 
bring  the  race  of  man  to  the  knowledge  and  obedience  of  the 
truth  as  it  is  in  Jesus.  If  Christians  would  but  show  disin- 
terested benevolence  sufficiently  extensively  and  persever- 
ingly,  evil,  all  over  the  Avorld,  would  be  overcome  of  good. 
The  heathen  nations  will  be  converted  to  Christianity  then, 
and  not  till  then,  when  Christians  shall,  generally  and  habi- 
tually, individually  and  collectively,  act  on  this  great  practi- 
cal principle  of  their  religion  :  "  Overcome  evil  with  good." 

Tlie  apostle  now  proceeds  to  instruct  the  Ivoman  Christians 
in  reference  to  their  duties  to  the  civil  authorities,  in  the  para- 
graph from  the  beginning  of  the  thirteenth  cha])ter  to  the  end 
of  the  7th  verse.  To  understand  this  important  and  much 
discussed  passage  aright,  it  is  of  primary  importance  to  recol- 
lect that  it  was  directly  intended  to  guide  the  Koman  Christians 
in  the  circumstances  in  which  they  were  placed,  and  to  ap- 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  483 

prehend  distinctly  what  may  be  termed  the  logical  division  of 
the  paragraph,  and  the  bearing  its  various  parts  have  on  each 
other. 

The  Christians  at  Rome  were  a  small  handful  of  men — 
comparatively  few  of  them,  probably,  Koman  citizens — living 
under  a  powerful,  absolute  monarchy,  whose  administration 
was,  however,  ordinarily  conducted  according  to  the  principles 
of  a  civil  and  criminal  code  of  law  which  is  admitted  to  have 
been  one  of  the  best  the  world  has  ever  seen. 

The  apostle  enjoins  the  general  duty  of  civil  obedience,  in 
very  strong  terms,  in  the  first  clause  of  the  first  verse  ;  and  he 
enforces  his  injunction  by  an  appeal  both  to  the  principle  of 
conscience  and  that  of  self-love :  to  the  first,  by  stating  that 
"there  is  no  power  but  of  God;"  that  "the  powers  that 
be  are  ordained  of  God ; "  so  that  "  whosoever  resisteth  the 
power,  resists  the  ordinance  of  God  ;" — to  the  second,  by  stat- 
ing that  they  who  "  resist  shall  receive  to  themselves  damna- 
tion"— punishment;  for  the  Roman  rulers,  in  their  ordinary 
administration,  were  a  terror,  not  to  good  works,  but  to  evil ;  ^ 
so  that,  if  they  wished  to  live  free  from  fear  of  the  government, 
they  must  do  what  the  law  enjoined,  and  what  was,  in  ordi- 
nary cases,  good — right.  In  this  case  they  would  have  pro- 
tection, not  punishment ;  for  the  Roman  government  was,  in 
the  ordinations  of  Divine  providence,  a  minister  of  God  to  the 
Christians  for  good.^  But,  if  they  transgressed  the  law — in 
doing  which  they  would,  generally  speaking,  do  not  only  what 
was  illegal,  but  what  was  wrong,  they  might  rest  satisfied  that, 
as  the  Roman  government  was  a  strong,  jealous,  active  go- 
vernment, they  would  not  escape  condign  punishment.  Thus 
a  regard  to  the  will  of  God,  and  to  their  own  interests, 
equally  required  them  to  act  the  part  of  peaceable,  good  sub- 
jects.^ The  specific  duty  of  paying  tribute  is  enjoined  in  these 
words :  "  For  this  cause  pay  you  tribute  also  ;"*  and  enforced, 
first,  as  a  part  of  that  civil  obedience  already  enjoined ;  and, 
secondly,  by  the  consideration  that  the  collectors  of  tribute  were 

1  Ver.  3.  *  Ver.  4.  »  Ver.  6.  *  Ver.  6. 


484  PRACTICAL.  [part  III. 

in  reality  as  much  God's  ministers  as  the  "  higher  powers ;  " 
and  he  conckides  by  urging  them  to  render  what  was  due  to 
every  order  of  men  employed  in  the  complicated  machine  of 
civil  government,  from  the  publican  to  the  emperor — tribute, 
custom,  fear,  and  honour,  according  as  they  were  respectively 
due.'  We  will  find  this  outline  of  use  in  the  more  close  exa- 
mination of  the  passage,  to  which  I  now  proceed. 

"Let  every  soul  be  subject  unto  the  higher  powers."^ 
"  Powers"  signifies  persons  invested  with — possessing,  power. 
It  is  joined  by  Luke  with  "  magistrates." '  We  are  accustomed 
to  speak  of  the  great  "  powers"  of  Europe,  meaning  the  prin- 
cipal governments.  The  word  rendered  "  higher"  has  been 
considered  by  some  as  equivalent  to  '  protecting;'  but  this  is 
not  the  import  of  the  term ;  nor  is  the  injunction  confined  to 
such  magistrates  as  protected  the  Christians  ;  nor  does  the 
phrase,  "  higher  powers,"  seem  intended  to  describe  exclu- 
sively the  supreme  authorities.  It  seems  used  as  a  description 
of  all  orders  of  magistracy,  "  whether,"  as  Peter  says,  "  the 
king,  as  supreme,  or  governors,  as  sent  of  him."* 

Now,  in  reference  to  these  "  higher  powers,"  the  command 
is,  "Let  every  soul  be  subject"  to  them.  To  "be  subject,"  is 
to  be  obedient,  actively  and  passively — to  do  what  they  com- 
mand, and  to  submit  to  what  they  appoint.  This  command, 
though  unlimited  in  its  terms,  is  yet  obligatory  only  on 
certain  clearly  defined  conditions.  It  is  to  the  magistrate 
acting  officially,  not  to  the  magistrate  personally,  that  this 
obedience  is  o'wang.  Obedience  to  an  inferior  magistrate  is 
not  due,  if  he  enjoins  or  exacts  anything  inconsistent  with  the 
declared  will  of  the  supreme  authority;  and,  finall}-,  the  Divine 
law  must  not  be  violated,  in  consequence  of  any  command  of 
the  civil  power :  "  We  must  obey  God  rather  than  men." 

Within  these  limits,  the  law  is  peremptory :  "  Let  every 
soul  be  subject  unto  the  higher  powers."  Every  soul  is  a 
Hebraism  for  every  person,^  just  as  every  body  is  an  Anglicism 

'  Vcr.  7.  ^  Vor.  1.  •''  C]iap.  xii.  11.  M  Pet.  ii.  13,  14. 

"  Gen.  xii.  5  :  Exod.  i.  5 ;  Acts  ii.  41  ;  1  Pet.  iii.  20. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  485 

for  the  same  thing.  It  is  an  idiomatic,  and,  probably  here, 
an  emphatic  expression.  It  seems  intended  to  bring  the  idea 
of  the  universahty  of  the  obhgation  more  strongly  out  than 
the  use  of  the  ordinary  term,  "  every  one,"  ^  would  have  done. 
Whether  Jew  or  Gentile — whether  a  Roman  citizen  or  an 
alien — whether  a  freeman  or  a  slave — whether  an  official 
Christian,  or  one  in  private  life — whatever  dignity  of  character 
he  may  be  clothed  with — whatever  extent  or  variety  of  spirit- 
ual gifts  he  may  be  endowed  with — let  every  one  of  you  be 
subject  to  the  ruling  authorities.  Chrysostom  very  well  ex- 
presses the  meaning :  "  Although  he  be  an  evangelist,  although 
he  be  a  prophet,  although  he  be  an  apostle,  let  every  soul  be 
subject." 

The  apostle  proceeds  now  to  mifold  the  reasons  on  which 
this  injunction  is  founded.  These  are  two.  The  Roman 
Christians  could  not  violate  this  law  without — (1.)  Involving 
themselves  in  guilt,  and  in  the  consequences  of  guilt,  as  de- 
spisers  of  a  Divine  appointment — violators  of  a  Divine  law  ; 
and  without — (2.)  Exposing  themselves  to  punishment  by  the 
magistrate  for  a  crime — an  offence  against  the  peace  and 
order  of  society.  The  first  of  these  grounds  is  stated  in  the 
words  ;  "  For  there  is  no  power  but  of  God  :  the  powers  that 
be  are  ordained  of  God.  Whosoever  therefore  resisteth  the 
power,  resisteth  the  ordinance  of  God." "  The  second  of  them 
is  stated  in  the  words  :  "  They  that  resist  shall  receive  to 
themselves  damnation."^ 

In  the  first  part  of  the  sentence,  we  have  something  like  a 
formal  argument :  the  premises,  "  There  is  no  power  but  of 
God  ;"  "The  powers  that  be  are  ordained  of  God"- — a  great 
principle  applied  to  an  individual  case ;  and  then  the  conclu- 
sion, "  Whosoever  resisteth  the  power,  resisteth  the  ordinance 
of  God." 

"  Power"  here  is  often  understood  of  magistracy  in  the 
abstract.  Some  who  take  this  view  understand  the  assertion, 
'  magistracy  is  of  God,'  as  signifying  that  it  exists,  as  every- 

^  'UxGTOi.  '  Ver.  1,2.  ^  Ver,  2. 


486  PRACTICAL.  [part  III, 

thing  does,  by  the  permission  of  God.  It  is  of  God,  as  war  or 
slavery  is  of  God.  These  interpreters  err  by  defect ;  such  an 
assertion  lays  no  ground  for  the  apostle's  inference.  Others, 
erring  by  excess,  hold  it  to  mean,  '  Magistracy  is  directly  of 
Di\ane  appointment.'  This,  as  a  general  truth,  is  not  true  : 
magistracy  among  the  Jews  was  directly  of  Divine  appointment, 
but  among  no  other  people.  It  does  not  stand  on  the  same 
ground  as  the  priesthood  under  the  law,  nor  as  the  Christian 
ministry  under  the  Gospel.  It -was  not  formally  instituted 
like  marriage.  It  occupies  similar  ground  with  property,  the 
social  state,  agriculture,  and  commerce.  It  rises  out  of  the 
constitution  of  men's  minds,  which  are  God's  work,  and  their 
circumstances,  which  are  the  result  of  His  providence ;  and 
it  is  conducive  to  the  security  and  well-being  of  mankind, 
which  we  know  to  be  agreeable  to  the  "  o-ood"  will  of  God. 
It  is  thus  of  God ;  yet  not  so  of  God,  as  not  also  to  be  of 
man.  The  Apostle  Peter  calls  it  "  the  ordinance  of  man."^ 
Its  elementary  principles  are  Divine ;  the  mixing  them  up 
in  any  particular  form  of  magisti'acy  is  human. 

I  do  not,  however,  consider  the  word  as  used  abstractly. 
"  No  power"  is  equivalent  to  '  no  man  invested  with  civil  rule,' 
just  as  "  the  higher  powers""  are  the  governors,  and  "  the 
powers  that  be "  are  '  the  existing  magistrates.'  No  man, 
in  society,  clothed  with  civil  power — whatever  form  it  may 
assume,  whether  he  be  an  arbitrary  autocrat,  or  a  limited 
monarch,  or  the  administrator  of  an  aristocracy  or  democracy 
— no  such  man  fills  such  a  place  but  "  of  God."  The  Jewish 
Theocratic  governor  is  not  the  only  governor  who  has  a  right 
to  obedience  as  a  religious  duty.  Every  magistrate,  in  organ- 
ized society,  occupies  his  place  in  consequence  of  Divine  ar- 
rangements ;  and  the  grand  object  of  the  institution,  of  which 
he  is  the  organ,  is  a  thing  agreeable  to  God's  will. 

The  apostle  now  proceeds  a  step  further,  and,  as  a  person 
invested  with  Divine  authority,  decides  that  the  existing  Roman 
government  was  so  the  ordinance  of  God  to  those  whom  he  was 

'  1  ret.  ii.  13.  ■  Vcr.  1. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTI.yS^  DUTIES.  487 

addi'essing,  as  that  they  could  not  disobey,  or  resist  it,  -svith- 
out  violating  His  law,  and  incurring  His  displeasure.  "  The 
powers  that  be  are  ordained  of  God."  The  phrase,  "  the 
powers  that  be,"  has  been  explained,  of  rightly  constituted 
governments,  as  equivalent  to  '  the  authorities  that,  from 
their  wisdom  and  equity,  are  really  authorities — the  legitimate 
powers — the  magistrates  that  possess  the  qualifications  and 
prosecute  the  ends  of  their  office  :'  but,  though  I  do  not 
deny  that  the  words  in  certain  conceivable  connections  might 
have  this  meaning,  it  is  plain  this  is  not  their  meaning  here. 
"The  powers  that  be"  are  the  existing  Roman  magistracies — 
including  the  frame  of  government  and  those  who  administered 
its  functions.  These  magistracies,  says  the  apostle,  are  "  or- 
dained of  God" — literally,  are  '  arranged,  or  set  in  order, 
under  God.'  ^  They  have  originated  in  circumstances  of  Plis 
arranging;  and,  as  the  best  government  which,  all  things  con- 
sidered, the  inhabitants  of  the  wide  regions  forming  the 
Roman  empire  could  bear,  are  so  in  accordance  with  His  will, 
that  none  of  their  subjects — especially  their  Christian  subjects, 
after  this  explicit  declaration  by  an  apostle — can  rebel  against 
them  without  disobeying  God. 

The  conclusion  follows  irresistibly  fi'om  the  premises :  "Who- 
soever therefore  resisteth  the  power,  resisteth  the  ordinance 
of  God."  The  existing  Roman  magistrates,  from  the  Emperor 
to  the  ^dile,  have  been  put  into  order  under  God  :  whosoever, 
then — however  high  his  place  may  be  in  the  Church,  or  how- 
ever distinguished  by  miraculous  gifts — sets  himself  against  this 
divinely  marshalled  magistracy,  not  only  commits  a  crime 
against  society  in  disturbing  a  useful  human  arrangement, 
but  is  guilty  of  sin  in  opposing  a  Divine  arrangement.  Dis- 
obedience is  not  only  a  civil  crime,  but  also  a  moral  dehn- 
quency :  it  is  not  only  a  breach  of  the  laws  of  men,  but  of 
the  law  of  God.  This  is  the  first  and  the  strongest  reason 
the  apostle  urges  on  the  Roman  Christians,  why  "  every  soul 
should  be  subject  to  the  higher  powers." 


488  PRACTICAL.  [part  III. 

A  second  far  inferior,  yet  still  powerful,  enforcement  of  the 
duty  of  civil  obedience,  is  brought  forward  in  the  second  clause 
of  the  second  verse  :  "  And  they  that  resist  shall  receive  to 
themselves  damnation."  Almost  all  interpreters  are  of  opinion 
that,  instead  of  the  word  "  damnation" — Avhich,  though  not  at 
the  time  when  our  translation  was  made  so  exclusively  appro- 
priated as  now  to  express  the  final  pvmishment  of  the  wicked, 
was  even  then  a  very  strong  word — should  be  substituted 
"  punishment."^  The  punishment  spoken  of  has  ordinarily 
been  interpreted  of  Divine  punishment ;  and,  had  the  second 
verse  not  been  immediately  followed  by  the  third,  I  should 
have  concurred  in  that  opinion.  But  -when  we  consider  that 
the  apostle,  in  summing  up  his  argument,  represents  it  as  con- 
sisting of  two  parts — an  appeal  to  conscience,  and  an  appeal  to 
fear  ;^  when  we  find  the  statement  before  us  immediately  fol- 
lowed by  another  statement  giving  the  reason  of  it, — I  think 
there  can  be  no  doubt  that  the  punishment  referred  to  is  the 
punishment  which  the  Roman  government  inflicted  on  viola- 
tors of  the  law  and  disturbers  of  the  pubKc  peace. 

"  And,"  or  moreover,  "  they  that  resist "  the  power — the 
Roman  government — "  shall  receive  damnation  " — punish- 
ment ;  "  for  rulers" — rather,  for  "  the  rulers,  are  not  a  terror 
to  good  works,  but  to  the  evil."  These  Avords  have  often  been 
interpreted  of  rulers  in  general,  and  they  are  true  of  them ; 
but  it  is  as  plain  as  anything  well  can  be,  that  the  apostle  is 
here  speaking  of  the  Roman  rulers.  The  Roman  government 
was  a  strong  and  active  one :  the  only  way  to  avoid  its  ven- 
geance was  to  obey  its  laws.  To  be  "  a  terror  not  to  good 
works,  but  to  the  evil,"  is  to  be  a  reasonable  source  of  alarm, 
"  not  to  those  who  do  good  works,  but  to  those  who  do  evil." 
Good  works,  here,  are  such  actions  as  the  Roman  law  en- 
joined, which,  generally,  Avere  really  good  works  —  actions 
fitted  to  promote  the  good  of  society;  and  caII  works,  such 
as  it  condemned,  and  which,  generally,  were  really  evil 
works — actions   fitted  to  distui'b  the  order  of  society,  and 

1  Horn.  iii.  8  ;  1  Cor.  xi.  2i) ;  liul.  v.  10.  -  Ver.  5. 


SECT.  III.]    EXHOKTATIOXS  TO  CHRISTIAN  DUTIES.  489 

infringe  on  the  rights  and  happiness  of  individuals.  The 
Roman  hiw,  on  the  whole,  was  an  admirable  specimen  of  legis- 
lation. We  know  that  ere  lonff  the  Roman  mamstrates  were 
to  legislate,  and  act  on  their  legislation,  in  reference  to  the 
Christian  religion ;  and,  so  far  as  that  was  concerned,  they 
became  a  terror  to  good  works,  and  not  to  the  evil.  But  the 
apostle  here  refers  to  the  general  character  of  the  code  of  the 
Roman  law,  and  its  administration.  The  laws  of  the  empire 
were  favourable,  like  the  laws  of  all  civilized  states,  to  the 
peaceable  subject,  and  armed  with  penalties  against  the  dis- 
obedient and  rebellious. 

"  Wilt  thou  then  not  be  afraid  of  the  power?  do  that 
which  is  good,  and  thou  shalt  have  praise  of  the  same." 
'  Would  you  wish  to  live  secure  in  the  possession  of  property 
and  life  under  the  Roman  government  1  Be  an  obedient, 
peaceable  subject ;  and  you  will  not  only  be  protected,  you 
will  "  have  praise"  from  it.  The  government  will  not  only 
not  pimish  you,  but  show  its  approbation  of  your  conduct  in 
protecting  you.'  "  For,"  says  he,^  goiiig  on  to  illustrate  his 
assertion,  "  he  is  the  minister  of  God  for  good  to  thee."  He 
refers  to  the  security  which  Christians  possessed  as  to  life  and 
property  under  the  Roman  government,  when  compared  with 
the  danger  to  both  in  a  state  of  anarchy.  But  for  a  regular 
government,  they  would,  by  the  infuriated  Jews  and  the  Pagan 
rabble,  have  been  torn  to  pieces  as  wild  beasts.  The  apostle 
very  probably  had  in  his  mind  the  instances  in  which  the 
Roman  magistrate — "  the  power,"  had  been  to  himself  "the 
minister  of  God  for  good." " 

On  the  other  hand,  if  the  Roman  Christians,  by  conspiracy 
and  revolt,  disturbed  the  public  peace,  the  apostle  assures 
them  that  they  might  lay  their  account  with  being  punished ; 
and  that,  if  they  w^ere  so,  it  would  be  no  more  than  they  de- 
served :  "  But  if  thou  do  that  Avhich  is  evil,  be  afraid ;  for  he 
beareth  not  the  sword  in  vain."  "  Evil"  here  is  descriptive  of 
what  is  opposed  to  the  law — what  is  in  its  tendency  subversive 

1  Ver.  4. 

2  Acts  xviii.  14  ;  xix.  35;  xxi.  31  ;  xxiii.  12-23  j  xxv.,  ^yassim. 


490  PRACTICAL.  [part  III. 

of  tlie  government.  If  the  Christians  did  anything  of  this 
kind,  they  had  good  cause  to  fear;  punishment — severe,  cer- 
tain, and  sudden — was  Hkely  to  overtake  them.  The  Roman 
magistrate  "  bore  the  sword" — had  the  power  of  Hfe  and 
death,  which  was  emblematised  by  the  sword,  or  dagger,^  wdiich 
formed  a  part  of  his  official  dress ;  and  he  was  disposed  to 
use  it — "  he  bore  it  not  in  vain."  The  Roman  government 
was  not  backward  in  inflicting  merited  punishment.  And,  in 
punishing  disobedient,  rebellious  professors  of  Christianity,  he 
was  equally  God's  minister,  as  in  protecting  them  when  they 
acted  as  dutiful  subjects.  "  He  is  the  minister  of  God — a 
revenger,  to  execute  wrath  upon  him  that  doeth  evil."  As,  in 
the  case  of  obedience,  the  Christians  would  enjoy  security — this 
would  come  from  God,  and,  in  conferring  it,  the  Roman  ma- 
gistrate would  be  His  minister — so,  in  the  case  of  disobedience, 
they  ^vould  be  punished — this  punishment  would  indeed  be 
from  God,  and,  in  inflicting  it,  the  Roman  magistrate  would 
be  His  minister. 

The  conclusion  of  the  whole  matter,  as  to  civil  obedience,  is 
to  be  found  in  the  words  which  follow  : — "  ^^^lerefore  ye  must 
needs  be  subject,  not  only  for  wrath,  but  for  conscience  sake."  ^ 
*  It  is  necessary  (such  is  the  import  of  the  apostle's  summing 
up)  that  ye  be  subject  to  the  Roman  government  on  two  ac- 
counts :  on  account  of  "  wrath,"  the  punishment  which  dis- 
obedience will  certainly  bring  on  you ;  but  not  only  on  this 
account,  but  for  a  higher  reason — for  "  conscience  sake,"  from 
a  regard  to  the  Divine  authority  interposed  in  this  matter,  not 
merely  on  the  evidence,  which  forces  itself  on  every  reflecting 
mind,  that  civil  government  is  in  accordance  with  the  Divine 
will,  but  also  in  the  clear  revelation  of  His  will,  which  I,  an 
inspired  apostle,  have  now  made  to  you.' 

The  general  principles  contained  in  these  injunctions  are 
applicable  to  Christians  in  all  countries  and  in  all  ages.  This 
passage  clearly  teaches  us  that  Christians,  in  all  countries  and 
ages,  should  respect  and  obey  the  civil  government  undej.* 

^  Pugio.  '  2  Vcr.  5. 


SECT.  III.]    EXHOETATIONS  TO  CHRISTIAN  DUTIES.  491 

which  they  live ;  that  a  Christian  who  follows  a  course  that 
leads  to  anarchy,  acts  a  wicked,  as  well  as  an  inconsistent  and 
foolish  part ;  that  no  Christian  is  warranted  to  disturb  a  settled 
civil  government  because  it  is  not,  in  its  form  and  administra- 
tion, so  good  as  he  could  desire  it ;  and  that  all  Christians, 
placed  in  the  same  circumstances  in  reference  to  the  civil 
government  under  wliich  they  live  as  the  primitive  Christians 
were  to  the  Roman  government,  are  bound  to  act,  not  only 
on  the  same  general  principle,  but  precisely  in  the  same  wav. 

There  are  a  great  many  questions  connected  with  the  limits 
of  civil  obedience,  and  the  right,  in  certain  circumstances,  of 
resistance  on  the  part  of  subjects,  which  have  been  dragged 
into  the  exposition  of  this  passage  ;  but,  so  far  as  I  have  been 
able  to  perceive,  the  above  is  the  meaning — the  whole  mean- 
ing of  the  apostle.  The  questions  referred  to  are  deeply  in- 
teresting, and  I  have  had  full  opportunity  of  discussing  them, 
both  in  a  discourse  on  civil  government  in  the  Exposition  of 
the  First  Epistle  of  Peter,  and  in  a  Treatise  "  On  the  Law  of 
Christ  respecting  Civil  ObecHence,  especially  in  the  Payment 
of  Tribute." 

Having  stated  the  law  of  Christ  respecting  civil  obedience 
generally,  the  apostle  now  applies  the  general  precept  to  the 
specific  case  of  payment  of  tribute  :  "  For,  for  this  cause  pay 
ye  tribute  also :  for  they  are  God's  ministers,  attending  con- 
tinually on  this  very'  thing."  ^  This  verse  resolves  itself  into 
two  parts — a  statement  or  command  respecting  the  payment  of 
tribute,  and  a  reason  for  this.  The  first  clause^  may  be  viewed 
either  as  a  statement  or  as  a  command;  it  may  be  rendered 
either  '  ye  pay,'  or  '  pay  3'e.'  The  first  view  is  taken  by  many 
interpreters,  who  consider  it  as  a  further  enforcement  of  the 
duty  of  civil  obedience,  drawn  from  the  fact  that  those  to  whom 
he  wrote  paid  tribute.  They  view  it  as  an  appeal  to  consis- 
tency. '  Ye  pay  tribute  :  why  not  yield,  generally,  civil  obedi- 
ence?' This  seems  an  unnatural  exposition.  Standing  so 
closely  connected  with  injunctions,  it  seems  more  natural  to 

^  Ver.  6.  2  (pipov;  n'huri. 


4^2  PRACTICAL.  [part  HI. 

understand  the  words  imperatively  than  indicatively.  An 
argument  from  consistency  is  a  feeble  one  after  those  al- 
ready used. 

"  For"  seems  equivalent  to  moreover — or,  as  an  instance  of 
what  I  mean.  "  For  this  cause"  may  refer  either  to  Avhat 
goes  before  in  the  5th  verse,  or  to  the  conclusion  of  this 
verse ;  or  it  may  mean,  '  in  reference  to  this  thing,'  ^ — that  is, 
civil  government. 

In  the  7th  verse,  "  tribute"  is  employed  to  signify  one  kind 
of  impost  as  distinguished  fi'om  another.  Here  it  is  used  as  a 
general  name  for  civil  taxes.  The  duty  of  Christians  in 
reference  to  these  was,  that  they  should  not  refuse  to  pay 
them — that  they  should  not  seek  to  evade  them,  or  to  escape 
by  under-payment.  Tliey  were  conscientiously  to  give  what 
was  required  as  civil  tribute  by  their  governors ;  and  to  do  this 
as  a  matter,  not  merely  of  external  necessity,  but  of  moral 
obligation. 

Like  every  other  part  of  civil  obethence,  this  is  limited  by 
the  paramount  claims  of  Divine  law.  If  a  Christian  be  re- 
quired to  pay  a  portion  of  his  substance  for  the  express  pur- 
pose of  securing  what  he,  in  his  conscience,  believes  to  be 
opposed  to  the  law  of  God,  it  would  seem  that  he  has  no 
alternative  but  to  decline  actino;  in  such  a  case.  If  the  go- 
vernment  enforce  such  a  tribute,  he  may,  in  ordinary  circum- 
stances he  ought,  quietly  to  allow  them  to  take  from  him  what 
he  cannot,  in  consistency  with  a  higher  law,  give. 

The  reason  for  paying  tribute  is  contained  in  the  second 
clause  of  the  verse :  "  For  they  are  God's  ministers,  attending 
continually  on  this  veiy  thing."  These  words  may  either  re- 
fer to  the  magistrates,  who  impose  taxes,  or  to  the  officers  who 
collect  them.  In  the  first  case,  their  meaning  is.  The  magis- 
trates are  agents  of  the  divine  providence  in  promoting  the  wel- 
fare of  society  ;  and,  as  their  work  requires  all  their  time,  they 
ought  both  to  be  supported  and  fui'nished  with  the  means  of 


^  This  seems  the  meaning  of  Zix  tovto  in  Matt.  xiii.  52  ;  Mark  xii.  24  ; 
John  xix.  11. 


SECT.  III.]     EXHORTATIONS  TO  CHRISTIAN  DUTIES.  493 

doing  their  work,  which  can  only  be  clone  by  tribute.  In  the 
second,  the  meaning  is,  '  You  are  bound  to  pay  tribute  as  well 
as  to  yield  civil  obedience ;  for  that  department  of  government 
which  is  employed  in  raising  the  revenue,  is  as  really  a  part 
of  the  Divine  institution  as  any  other.  The  revenue  officers 
are  to  be  obeyed,  in  paying  them  the  taxes  imposed ;  for  they 
are  doing  work  agreeable  to  the  will  of  God,  though  often,  it 
may  be,  not  in  a  way  agreeable  to  His  will.  You  cannot  re- 
fuse compliance  with  their  lawful  demands  without  disobeying 
God ;  you  cannot  cheat'thera,  without  robbing  Him.'  The 
latter  appears  to  us  the  preferable  exposition. 

The  apostle  shuts  up  this  branch  of  his  exhortation,  by  en- 
joining the  Christian  Romans  cheerfully  to  render  to  the 
different  orders  of  the  magistracy  that  kind  and  degree  of 
obedience  and  submission  which,  according  to  the  constitution 
of  the  government,  they  had  aright  to  demand — "their  due." 
"  Render  therefore  to  all  their  dues  :  tribute  to  Avhom  tribute 
is  due ;  custom  to  whom  custom  ;  honour  to  whom  honour ; 
fear  to  whom  fear."^ 

"  All,"  here,  is  to  be  understood  as  expressive  of  a  limited 
universality — of  the  whole  of  the  persons  spoken  of.  Render 
therefore  to  them  all — to  all  the  grades  of  the  administrators 
of  civil  authority — "  their  dues,"  that  which  properly  belongs 
to  them.  "  Tribute  to  whom  tribute  is  due."  Tribute,  as 
distinguished  from  custom,  was  a  species  of  property-tax — a 
sum  which  every  individual  was  called  to  pay,  according  to  the 
valuation  of  his  estate  by  the  censor.  "  Custom  to  whom 
custom,"  included  money  paid  on  goods  imported  and  ex- 
ported, tithes,  or  a  tenth  part  of  the  produce  of  the  public 
lands  by  those  who  occupied  them,  and  a  rent  for  the  privilege 
of  pasture  on  the  public  lands.^  Let  these  taxes  be  paid  to 
those  who  are  authorised  to  exact  them. 

"  Fear"  is  reverence — a  high  degree  of  respect ;  and  "  hon- 
our," an  inferior  degree  of  the  same  sentiment.  You  see  the 
comparative  force  of  the  two  words  in  the  precept,  "Fear  God; 

1  Ver.  7.  *  Adam's  Antiquities. 


494  PRACTICAL.  [part  III. 

honour  the  king."  ^  It  is  as  if  the  apostle  had  said,  *  Civil 
authority  is  a  sacred  thing  :  reverence  it  wherever  you  meet 
it,  and  let  your  reverence  correspond  to  the  degree  in  which 
it  is  possessed  by  the  object  of  your  respect.  Reverence  the 
emperor ;  fear  the  praetor  ;  respect  the  qusestor ;  and  beware  of 
treating  with  contempt  even  the  despised  publican.'  Just  as 
we  might  say,  '  Reverence  the  sovereign — the  visible  emblem 
of  the  supreme  civil  power ;  respect  the  High  Court  of  Par- 
liament ;  honour  the  municipal  or  local  authorities ;  and 
beware  of  treating  with  contempt  even  the  constable  or 
policeman.  Honom'  civil  rule,  as  God's  ordinance,  in  all  its 
forms.' 

The  concluding  paragraph  of  the  thirteenth  chapter  is,  I 
apprehend,  the  enforcement  of  the  exhortations  to  particular 
Christian  duties  which  commence  with  the  9th  verse  of  the 
twelfth.  It  is  twofold,  derived  from  the  comprehensive  na- 
ture of  love,^  and  from  the  peculiar  circumstances  in  which 
the  Roman  Christians  were  placed.^ 

The  words  in  the  8th  verse  may,  from  a  peculiarity  in  the 
structure  of  the  original  language,  be  understood  either  as  an 
injunction  or  as  an  assertion,  and  may,  with  equal  justice, 
viewed  apart,  be  rendered,  as  our  translators  have  done,  "Owe 
no  man  anything," — or,  "Ye  owe  no  man  anything,  but  to  love 
one  another."  The  last  appears  to  me  the  better  rendering. 
Though  it  is  possible  to  bring  a  very  good  sense  out  of  the 
apostle's  words,  viewed  as  an  injunction,  there  is  something 
harsh  and  unnatural  in  the  mode  of  expression,  "  Owe  no 
man  anything,  but  to  love  one  another," — '  Pay  all  debts  ex- 
cept that  which,  though  you  must  be  constantly  ])aying,  you 
will  never  be  able  to  discharge  or  even  to  diminish.'  When 
considered  as  an  assertion,  it  conveys  an  important  meaning 
in  natural  phraseology.  The  apostle  began  his  exhortation 
with  "  Let  love  be  without  dissimvilation  ;  "  and  now  that  he 
has  finished  it,  he  says,  '  This  includes  everything  I  have 

1 1  Pet.  ii.  17.  ^  Ver.  S-IO.  »  Ver.  11-14. 


SECT.  III.]      EXHORTATIONS  TO  CHEISTIAN  DUTIES.  495 

said — everything  I  can  say,  as  to  relative  duty.'  It  is  a  very 
strong  confirmation  of  the  propriety  of  this  interpretation,  that 
the  apostle  proceeds  immediately  to  the  illustration  of  the 
principle,  that  love  is  the  sum  and  substance  of  all  relative 
duties.  It  is  as  if  he  had  said,  '  All  the  duties  which  I  have 
been  enjoining  on  you  are  nothing  more  than  the  natural  ex- 
pressions of  that  mutual  love  which  you  should  cherish  towards 
each  other.  "  For  he  that  loveth  another,  hath  fulfilled  the 
law."  ' 

The  Roman  Christians  might  think  these  are  very  many 
and  heavy  burdens  ;  but,  says  the  apostle,  '  Reflect ;  they  are 
all  nothing  but  developments  of  one  principle,  nothing  but 
different  ways  of  doing  one  thing — love.  If  you  but  love, 
you  will  find  it  easy  to  perform  them  all — you  will  find  it  im- 
possible to  refrain  from  performing  any  of  them.'  To  "  fulfil 
the  law,"  here,  is  to  do  all  that  the  law  requires.  The  phrase 
must  clearly  be  limited  by  the  connection.  He  who  loves  his 
brother,  fulfils  the  law  with  regard  to  him.  The  law  has 
nothing  to  require  of  him,  in  reference  to  his  brother,  that  is 
not  contained  in  love. 

In  the  9th  and  10th  verses,  the  apostle  shows  how  these 
things  are  so  :  "  For  this.  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  kill.  Thou  shalt  not  steal.  Thou  shalt  not  bear 
false  witness.  Thou  shalt  not  covet ;  and  if  there  be  any  other 
commandment,  it  is  briefly  comprehended  in  this  saying,  namely, 
Thou  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  ill 
to  his  neighbour ;  therefore  love  is  the  fulfilling  of  the  law,"  ^ 
The  sum  of  the  Divine  law,  with  regard  to  our  brethren  of 
mankind — the  second  great  commandment,  like  unto  the  first, 
"Thou  shalt  love  the  Lord  thy  God" — is,  "that  we  love 
them  as  we  love  ourselves;"^  and  the  apostle's  object  is  to 
show  that  this  summary  does  indeed  contain  in  it  all  the  par- 
ticular requisitions  to  relative  duty,  so  that  he  who  keeps  it 
cannot  break  tliem.  It  is  obviously  impossible  that  a  man 
should  love  his  fellow-man  as  he  loves  himself,  and  yet  be 

1  Ver.  9,  10.  2  ^att.  xix.  19. 


496  PRACTICAL.  [part  III. 

guilty  of  any  of  the  particular  offences  against  him  which  the 
law  of  God  forbids.  Can  a  man  who  loves  his  brother,  violate 
the  honour  and  purity  of  the  marriage-bed  1  Can  he  injure 
him  in  his  person,  or  in  his  property,  or  in  his  reputation  ? 
Can  he  murder,  or  defraud,  or  defame  him  ?  Can  he  cherish 
in  his  bosom  any  principle  leading  to  practical  results  incon- 
sistent with  his  happiness  ?  The  thing  is  plainly  impossible 
— it  implies  a  contradiction.  The  general  injunction  of  love 
thus  includes  all  the  particular  injunctions  of  the  second  table, 
and  every  other  injunction  of  a  similar  kind ;  and  if  it  be 
reasonable,  so  are  they. 

"  Love  worketh  no  ill  to  his  neighbour ; " — that  is,  '  The 
man  under  the  influence  of  love  can  do  no  injuiy  to  his 
fellow-man.'  He  cannot  willingly  hurt  him;  for  this  is  incon- 
sistent with  love.  He  must  do  all  that  is  in  his  power  to  pro- 
mote his  happiness  ;  for  this  is  required  by  love.  "  Therefore 
love  is  the  fulfilling  of  the  law."  "  The  fulfilling  "  ^  is  here,  as 
a  similar  word^  in  Gal.  v.  14,  that  which  comprehends  all  the 
rest.  He  who  loves  his  neighbour  will,  just  in  proportion  to 
this  love,  perform  all  the  duties  which  he  owes  to  his  neigh- 
bour ;  and  of  course  the  apostle's  declaration  is  demonstrated 
to  be  true.  "  Ye  owe  no  man  anything,  but  to  love  one  an- 
other." You  owe  nothing  to  any  man  which  is  not  included 
in  the  love  which  the  law  requii'es — a  love  like  that  which  a 
man  bears  to  himself.  This  is  the  precise  principle  of  our 
Lord's  beautiful  summary  of  relative  duty  in  the  Sermon  on 
the  Mount :  "  Therefore  all  things  whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them  ;  for  this  is  the 
law  and  the  prophets."  ^  This  is  reducing  the  principle  to 
practice.  As  we  are  to  love  our  neighbour  as  ourselves,  we  are 
in  imagination  to  change  person  and  circumstances  with  him, 
and  to  treat  him  just  as  we  could  reasonably  expect  him  to 
treat  us.  Under  the  influence  of  natural  and  laudable  self- 
love,  no  one  wishes  to  be  injured  by  another;  therefore,  under 
the  influence  of  that  love  which  the  law  requires,  he  will  ab- 

'  TATjpof/.x.  "  '^'^yjooiJrxt  ^  Matt.  vii.  12. 


SECT.  III.]      EXHORTATIOXS  TO  CHRISTIAN  DUTIES.  497 

stain  from  injuring  others.  Under  the  influence  of  natural 
and  laudable  self-love,  every  one  wishes  that  his  neighbour 
should  do  him  good,  not  only  by  doing  what  in  strict  justice 
he  cannot  refuse  to  do,  or  even  abstain  from  doing,  but,  so 
far  as  lies  in  his  power,  to  do  for  him  what  his  wants  render 
necessary ;  therefore,  under  the  influence  of  that  love  to  his 
neighbour  which  the  law  requii'es,  he  will  treat  him  not  only 
equitably,  but  kindly,  up  to  the  ftill  measure  of  his  power  to 
do  so.  It  is  obvious  that  he  who  acts  in  this  manner,  will 
obey  the  whole  law  in  reference  to  his  neighbour — will  dis- 
charge the  full  amount  of  relative  duty. 

What  an  interesting  view  of  the  Christian's  rule  of  duty  ! 
How  reasonable,  how  amiable,  is  the  Divine  law !  What 
wisdom  and  harmony  pervade  its  principles  and  requisitions  ! 
The  compliance  with  its  various  injunctions  is  but  the  natu- 
ral display  of  one  principle,  and  that  the  object  of  the 
highest  approbation  of  the  reason,  the  fullest  sanction  of  the 
conscience,  and  the  most  cordial  concurrence  of  the  heart — a 
principle,  to  produce  and  strengthen  which,  all  the  doctrines 
of  revelation  are  plainly  intended  and  admirably  fitted.  How 
spiritual  this  law,  in  all  its  departments, — in  what  concerns 
man,  as  well  as  in  what  concerns  God  !  External  duties  are 
valuable  only  as  expressions  of  inward  principles. 

In  the  words  that  follow,  the  apostle  gathers  a  motive  for 
strict  attention  to  the  duties  which  he  had  been  enjoining, 
from  the  present  circumstances  of  those  whom  he  was  address- 
ing as  compared  with  their  former  situation  :  "  And  that, 
knowing  the  time,  that  it  is  now  high  time  to  awake  out  of 
sleep  ;  for  now  is  our  salvation  nearer  than  when  ye  believed. 
The  night  is  far  spent,  the  day  is  at  hand."  ^  The  introduc- 
tory clause,  "  and  that,"  is  elliptical.  We  have  the  same 
eUipsis  in  1  Cor.  vi.  8,  "And  that — your  brethren."  The 
supplement,  as  in  such  cases  generally,  is  to  be  found  in  the 
preceding  context.  In  the  passage  in  the  epistle  to  the  Cor- 
inthians, it  is,  and  '  ye  do  that — ^ye  defraud  your  brethren.* 

1  Ver.  11, 12. 

2  I 


498  rRACTICAL.  [part  III. 

Here  it  is,  '  And  do  that  which  I  have  enjoined  from  the  con- 
sideration I  am  now  about  to  press  on  you.'  It  is  very  simi- 
lar to  what  the  apostle  says,  Heb.  x.  25,  "And  so  much  the 
more,  as  ye  see  the  day  approaching."  Attend  to  these  duties, 
"  knowing  the  time." 

"  To  know  the  time,"  is  to  be  so  acquainted  with  the  real 
state  of  present  circumstances,  as  distinctly  to  perceive  what 
are  the  duties  which  rise  out  of  them.  The  phrase  derives 
illustration  from  1  Chron.  xii.  32,  where  "  the  men  of  Issachar 
are  said  to  have  had  understanding  of  the  times,  to  know 
what  Israel  ought  to  do."  It  seems  also  to  have  the  force  of 
our  Lord's  phrase,  "  to  know  the  signs  of  the  times  "  ^ — to  be 
aware  of  the  Divine  dispensations,  which  present  events 
intimate  to  be  impending.  The  phrase  seems  equivalent  to, 
'  And  attend  to  these  duties  ;  for  ye  are  not  unaware  of  the 
peculiar  character  of  the  present  period,  and  of  the  events 
which  it  indicates  as  near  at  hand.' 

With  regard  to  that  character,  the  apostle  states,  generally, 
that  it  was  such  as  made  it  evident  that  "  it  was  high  time  for 
them  to  awake  out  of  sleep."  These  words,  by  themselves, 
might  seem  to  be  a  universal  proposition,  and  to  apply  gene- 
rally to  mankind.  A  state  of  spiritual  ignorance,  delusion, 
and  inaction,  such  as  is  that  of  all  men  in  their  natural  con- 
dition, is  in  Scriptm'e  represented  as  a  sleep.  "  Awake  thou 
that  sleepest,  and  arise  from  the  dead."^  In  this  case,  the 
meaning  would  be,  '  From  the  peculiar  character  of  the  pre- 
sent times,  it  is  very  obviously  the  urgent  duty  of  "  all  men 
everywhere  to  repent"  ^ — to  rouse  themselves  from  their  spiri- 
tual slumbers,  and  seek  the  knowledge  of  God.' 

But  what  the  apostle  says  is  a  limited  proposition,  "  It  is 
high  time  for  ns  to  awake  out  of  sleep."  He  plainly  does  not 
refer  to  a  state  of  spiritual  death,  for  from  that  they  had 
awaked  when  they  were  converted.  It  refers,  probably,  to 
that  state  of  sj)iritiial  languor  which,  according  to  our  Lord's 
prophetical  parable,  was,  previously  to  His  coming,  generally 

1  Matt.  xvi.  3.  2  Eph.  v.  14.  ^  ^cts  xvii.  30. 


SECT.  III.]      EXHORTATIONS  TO  CHRISTIAN  DUTIES.  499 

to  affect  Christians — not  only  professed  Christians,  but  true 
Christians.  The  five  wise  virgins,  as  well  as  the  five  fool- 
ish, were  affected  with  this  spiritual  disease  ;  none  of  them 
"  watched,"  as  they  should  have  done — "  They  all  slumbered 
and  slept."  ^  The  circumstances  of  the  times,  and  the  events 
which  seemed  to  be  approaching,  were  such  as  to  call  for  the 
utmost  vigilance,  circumspection,  and  attention,  on  the  part  of 
Christians.  It  is  a  turn  of  thought  similar  to — "  But  this  I  say, 
brethren,  the  time  is  short.     It  remaineth  that — "^ 

Wliat  those  circumstances  were,  what  the  events  impend- 
ing, we  learn  from  the  words  that  follow  :  "  For  now  is  our 
salvation  nearer  than  when  we  believed.  The  ni^ht  is  far 
spent,  the  day  is  at  hand."  ^  There  have  been  three  opinions 
advanced  by  interpreters  respecting  the  meaning  and  refer- 
ence of  the  phrase,  "  our  salvation."  Some  understand  by 
it,  the  deliverance  which  Christians  were  to  obtain  from  per- 
secution by  the  Jews,  on  the  approaching  destruction  of  theu' 
polity  ;  others,  the  complete  and  eternal  deliverance  fifom  evil, 
in  all  its  forms,  to  which  Christians  are  looking  forward,  and  to 
which  every  day  is  bringing  them  nearer ;  and  others  still, 
the  general,  the  universal,  diffusion  throughout  the  world 
of  Christianity  and  its  blessings,  towards  which  so  great  a  step 
was  soon  to  be  made  in  the  extension  of  the  Gospel,  and  the 
approaching  fall  of  Paganism. 

As  to  the  first  of  these  modes  of  interpretation,  it  is  to  be 
remarked,  that  though  the  words,  "  our  salvation,"  or  deliver- 
ance, may  certainly  refer  to  a  deliverance  from  persecution  ; 
yet  we  have  no  ground  to  believe  that  the  Christians  at  Rome 
were  then  suffering  persecution  in  any  way  from  the  mibe- 
lieving  Jews,  or  that  the  overthrow  of  the  Jewish  polity  would 
be  attended  by  any  particular  advantages  to  them.  Besides, 
all  the  duties  enjoined  by  the  apostle,  were  of  a  kind  equally 
obligatory  in  a  time  of  persecution  and  of  peace. 

As  to  the  second  mode  of  interpretation,  it  gives  to  the 
phrase,  "  our  salvation,"  what  may  be  termed  its  classical, 

1  Matt.  XXV.  5.  x«(7«/.  2  1  Coj._  v;i_  29.  '  Ver.  12. 


500  PRACTICAL.  [part  III. 

normal  meaning.  But  it  is  not  without  its  difficulties.  It  is 
plain  that  the  apostle  could  not  mean  to  say,  that  the  final 
and  complete  deliverance  of  Christians  from  evil,  when  "  the 
last  enemy  shall  be  destroyed — death,"  was  at  hand.  He 
knew^  that  events  were  to  take  place  before  that,  which  would 
occupy  a  long  space  of  time.  If  the  phrase  be  referred  to  the 
deliverance  of  individual  Christians  at  death — not  only  do  we 
not  read  of  "  death,"  in  the  New  Testament,  as  equivalent  to 
"  salvation,"  but,  in  this  case,  as  "  the  night"  must  signify  the 
present  life,  and  "the  day"  the  state  of  "the  spirits  of  just 
men  made  perfect,"  it  is  not  easy  to  make  out  an  interpreta- 
tion of  the  phrases — "  Put  off  the  works  of  darkness" — "  Put 
on  the  armour  of  light" — "Walk  in  the  day" — that  harmon- 
izes with  this  view  of  the  subject. 

The  third  mode  of  interpretation,  though  not  without  its 
difficulties,  appears  to  me,  upon  the  whole,  the  preferable  one. 
The  difficulty  of  chief  importance  is  the  unusual  acceptation 
of  the  phrase  rendered  "  our  salvation."  We  have,  in  the  pro- 
phecy of  Isaiah,  a  similar  phrase  pointed  at  in  the  Avords  before 
us,  and  referring  to  the  same  events  as  this  interpretation  looks 
to.  In  the  passage,  where,  if  I  mistake  not,  we  have  the 
source  of  the  apostle's  peculiar  use  of  "  righteousness"  — 
"  the  righteousness  of  God,"  we  find  "  salvation  "  mentioned, 
which  is  God's  salvation,  as  He  is  its  Author,  and  "  oiu* 
salvation,"  as  men  are  its  objects  :  "  Hearken  unto  Me,  My 
people  ;  and  give  ear  unto  Me,  O  My  nation  :  for  a  law  shall 
proceed  from  Me,  and  I  will  make  My  judgment  to  rest  for 
a  light  of  the  people.  My  righteousness  is  near  ;  My  salva- 
tion is  gone  forth,  and  Mine  arms  shall  judge  the  people  :  the 
isles  shall  wait  upon  Me,  and  on  Mine  arm  shall  they  trust. 
Lift  up  your  eyes  to  the  heavens,  and  look  upon  the  earth 
beneath ;  for  the  heavens  shall  vanish  away  like  smoke,  and 
the  earth  shall  wax  old  like  a  garment,  and  they  that  dwell 
therein  shall  die  in  like  manner :  but  ^Ty  salvation  shall  be 
for  ever,  and  My  righteousness  shall  not  be  abolished.  Hearken 
unto  Me,  ye  that  know  righteousness,  the  people  in  whose 
'  2  Thess.  ii.  1-12. 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  501 

heart  is  My  law ;  fear  ye  not  the  reproach  of  men,  neither  be 
ye  afraid  of  their  revihngs.  For  the  moth  shall  eat  them  up 
like  a  garment,  and  the  worm  shall  eat  them  like  wool :  but 
My  righteousness  shall  be  for  ever,  and  My  salvation  from 
generation  to  generation."^  In  the  Apocalypse,^  a  great 
triumph  of  Christianity  is  described  in  the  following  terms  : 
"  And  I  heard  a  loud  voice  saying  in  heaven.  Now  is  come 
salvation,  and  strength,  and  the  kingdom  of  our  God,  and  the 
power  of  His  Christ."  The  Gospel  had  made  great  progress 
already ;  but  the  flill  of  Jerusalem  was  the  commencing  period 
of  a  new  and  still  more  extensive  triumph — to  proceed  till 
Paganism  fell  prostrate,  and  the  religion  of  the  crucified  One 
became  the  dominant  religion  of  the  empire. 

"  The  night  is  far  spent,  the  day  is  at  hand."  "  The  night," 
on  the  first  scheme  of  interpretation,  is  the  season  of  persecu- 
tion ;  "  the  day,"  that  of  deliverance — a  period  of  freedom  and 
security  from  persecution.  On  the  second  plan  of  interpreta- 
tion, "  the  night"  is  the  season  of  mortal  life  and  its  sorrows ; 
and  "  the  day,"  the  state  of  rest  and  happiness  on  which 
Christians  enter  at  death.  According  to  the  third,  which 
seems  to  us  the  preferable  mode  of  exposition,  "  the  night"  is 
the  season  of  Pagan  ignorance,  immorality,  and  wretchedness ; 
and  "  the  day,"  the  period  of  Christian  knowledge,  purity,  and 
happiness.  This  is  quite  a  common  figurative  representation 
of  heathenism  and  Christianity.  We  find  the  Prophet  Isaiah 
using  the  following  language  in  reference  to  the  events  here 
referred  to  :  "  Behold,  the  darkness  shall  cover  the  earth,  and 
gross  darkness  the  people :  but  the  Lord  shall  arise  upon 
thee,  and  His  glory  shall  be  seen  upon  thee.  Arise,  shine ;  for 
thy  light  is  come,  and  the  glory  of  the  Lord  is  risen  upon 
thee."  ^  The  long  night  in  which  this  world  had  been  plunged 
for  so  many  ages  was  coming  to  an  end :  the  morning  had 
dawned  ;  the  Sun  of  Righteousness  had  risen  on  the  nations 
with  healing  under  His  wings  ;  and  ere  long  it  would  be 
meridian-day  over  the  Roman  world. 

With  a  reference  to  this  commenced  and  progressive  state 
1  Isa.  li.  4-8.  2  Rev.  xii.  10.  3  isa.  Ix.  1,  2. 


6(]^  PRACTICAL.  [part  III. 

of  things,  the  apostle  enjoins  the  Roman  Christians  to  culti- 
vate a  corresponding  course  of  character  and  conduct :  "  Let 
us  therefore  cast  off  the  works  of  darkness,  and  put  on  the 
drmour  of  light." ^  "  The  works  of  darkness"  are  those  vicious 
habits  of  thought,  feeling,  and  action,  that  are  formed  by,  and 
correspond  to,  a  state  of  heathen  ignorance  and  depravity. 
These  are  to  be  "  cast  off"  as  a  dress,  which,  however  it  might 
suit  the  darkness  of  night,  in  which  the  coarsest  material,  foulest 
spots,  and  most  unsightly  rents  might  be  concealed,  could  not 
bear  to  be  exhibited  before  the  eye  of  heaven,  amid  the  bright- 
ness and  purity  of  noon-day.  These  garments  of  pollution 
and  shame  are  to  be  "  cast  off" — thrown  away.  These  habits 
are  to  be  abandoned  with  a  feeling  of  loathing  and  horror ; 
and,  instead  of  them,  is  to  be  "  put  on  the  armour  of  light." 
The  word  rendered  "  armour"  has  that  sense ;  but  it  also, 
when  used  Hebraistically,  signifies  " dress." ^  The  "dress  of 
light"  is  a  figurative  expression  for  those  habits  of  thought, 
feeling,  and  action,  which  correspond  with  the  knowledge, 
purity,  and  holiness  of  the  Gospel.  The  phrase,  denoting  a 
warrior's  dress,  was  not  likely  to  be  chosen  without  the  inten^ 
tion  of  suggesting  the  idea,  that  the  new  life,  under  "  the  day," 
instead  of  being  a  life  of  dissolute  revelling,  is  to  be  a  life  of 
vigorous  exertion — the  life  of  a  soldier. 

The  apostle  pursues  the  figure  in  the  13th  and  14th  verses  : 
"  Let  us  walk  honestly,  as  in  the  day ;  not  in  rioting  and 
drunkenness,  not  in  chambering  and  wantonness,  not  in  strife 
and  envying :  but  put  ye  on  the  Lord  Jesus  Christ,  and 
make  not  provision  for  the  flesh,  to  fulfil  the  lusts  .thereof." 
"  Let  us  walk,"  properly  signifies, '  Let  us  walk  about,  steadily, 
actively,  like  sober,  healthy  men.'  "  Honestly"  is  here  used 
in  the  nearly  obsolete  sense  of  '  respectably,  gracefully ; '  "as 
in  the  day" — as  every  one  feels  it  is  right  to  do  in  clear  day- 
light, in  the  presence — under  the  eye,  of  our  fellow-men — not 
reeling,  most  discreditably,  to  and  fro  like  dissolute  men  in 
the  night  season,   who  spend  the  first  part  of  the  night  in 

1  Ver.  12. 

^  Deut.  xxii.  5.     Driisius,  Preterka  ;  Deyling,  06s.  /Stic,  p.  iii. 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  503 

"  rioting  and  drunkenness,"  and  "  chambering  and  wanton- 
ness," and  then,  coming  forth  from  their  haunts,  "  flown  with 
insolence  and  wine,"  ^  fill  the  streets  with  deeds  of  "  strife  and 
envy,  or  hatred,  violence  and  blood."  That  is  the  figui'e ; 
let  us  examine  its  signification. 

Let  your  conduct  correspond  with  your  privileges.  With 
you,  the  night  of  heathenism  or  degenerate  Judaism  is  past — 
the  true  light  of  Christian  knowledge  and  privilege  shines. 
Improve  it  for  active  useful  exertion  in  your  proper  business 
— the  service  of  God  and  man.  Go  about  doing  good.  The 
light  shines :  you  know  where  to  go,  what  to  do.  Act  becom- 
ingly, as  not  only  under  the  inspection  of  your  fellow-men, 
but  compassed  about  with  a  cloud  of  higher  witnesses,  and 
especially  regarded  by  the  great  Witness,  soon  to  be  the  Judge.^ 
Act  in  a  manner  directly  the  reverse  of  that  which  charac- 
terizes those  who  live  under  heathenism,  which  once  charac- 
terized yourselves  when  heathens.  "  Live  the  rest  of  your 
time  in  the  flesh,  not  to  the  lusts  of  men,  but  to  the  will  of 
God  ;"  "  not  fashioning  yourselves  according  to  the  former 
lusts  in  your  ignorance  ;  but,  as  He  who  hath  called  you  is 
holy,  be  ye  holy  in  all  manner  of  conversation;"  reckoning, 
as  ye  well  may,  that  "  the  time  past  of  yom-  life  may  suffice  to 
have  wrought  the  will  of  the  Gentiles,  when  ye  walked  in  las- 
civiousness,  lusts,  excess  of  wine,  revellings,  banquetings,  and 
abominable  idolatries,"  "  hateful,  and  hating  one  another."  * 
Instead  of  this  intemperance,  and  impurity,  and  malignity, 
which  characterize  the  night  of  Paganism,  and  which  are 
things  of  which  men  may  well  be  ashamed,  be  distinguished 
by  the  moderation,  and  purity,  and  benevolence  which  become 
the  day  of  Christian,  holy  light,  and  benignant  influence. 

The  same  figure  is  carried  forward  into  the  14th  verse : — 
"  But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provi- 
sion for  the  flesh,  to  fulfil  the  lusts  thereof."  The  apostle  ex- 
plains by  a  figure  what  he  means-  by  the  dress  of  light — the 
dress  suitable  to  the  day  of  Christian  knowledge  and  privilege : 

^Milton.  2Heb.xii.  1. 

3  1  Pet.  i.  14,  15;  iv.  2,  3  ;  Tit.  iii.  3. 


504  PRACTICAL.  [part  III. 

"  Put  on  the  Lord  Jesus  Christ."  The  same  figure  is  em- 
ployed by  the  apostle  in  the  Epistle  to  the  Galatians: — "  As 
many  of  you  as  are  baptized  into  Christ  have  put  on  Christ."  ^ 
There  the  meaning  seems  to  be — '  All  of  you  who  are  really 
related  to  Christ  in  the  way  of  which  baptism  is  an  emblem, 
have  been  so  identified  with  Him,  as  to  be  treated  by  God, 
not  as  you  deserve,  but  as  He  deserves.'  It  refers  to  what 
the  apostle  is  there  discussing — justification  :  here  it  refers  to 
character.  To  "  put  on  Christ,"  is  to  clothe  ourselves  with  all 
the  graces  which  adorned  His  character — to  become  His  living 
images — to  be  "  in  the  world  as  He  was  in  the  world"  ^ — to 
reflect  His  excellencies  as  mirrors^ — to  speak  as  He  spoke — to 
act  as  He  acted — to  suffer  as  He  suffered — to  live  as  He  lived 
— to  die  as  He  died.  In  order  to  this,  Christ  must  be  in  tis. 
The  mind  that  was  in  Him  must  be  in  us.  His  Spirit  must 
be  in  us,  that  His  likeness  may  be  on  us.  The  transfonnation 
into  His  likeness  can  be  effected  only  by  "  the  renewing  of  the 
mind,"  It  is  meet  that  it  should  be  so.  Christ  put  on  man 
in  nature  and  condition :  man  should  put  on  Christ  in  dispo- 
sition and  character.  He  became  a  partaker  of  our  physical 
nature :  we  should  become  partakers  of  His  moral  nature. 
Christ  put  on  man,  that  man  might  put  on  Christ.^ 

The  apostle  shuts  up  this  exhortation  by  exhorting  Chris- 
tians "  not  to  pro\ade  for  the  flesh,  to  fulfil  the  lusts  thereof." 
Some  interpreters  consider  "  flesh"  here  as  just  equivalent  to 
'  the  animal  part  of  our  nature ;'  and  understand  the  apostle 
as  saying,  '  You  may,  you  must,  provide  for  that ;  but  you 
must  not  so  provide  for  it  as  that  the  fulfilment  of  its  desires 
shall  be  your  great  object  in  life.  You  have  something  infi- 
nitely higher  and  better  to  provide  for  than  this.'  This  is 
good  sense,  and  sound  Christian  morality;  but  it  does  not 
seem  to  be  what  the  apostle  says  here.  "  The  flesh,"  with 
him,  generally,  means  depraved  human  nature  ;  and  there  is 
no  reason  why  we  should  depart  from  tlie  ordinary  meaning 

1  Gal.  iii.  27.  *  1  John  iv.  17.  ^2  Cor.  iii.  18. 

*  The  idea  of  oV?io«,  which  is  strictly  "  accoutrements,"  was  likely  still 
in  the  apostle's  mind. 


SECT.  III.]    EXHORTATIONS  TO  CHRISTIAN  DUTIES.  505 

of  the  term.  To  provide,  or  to  make  provision,  for  the  flesh, 
is  to  make  it  an  object  of  thought  and  pursuit  how  to  secure 
what  is  necessary  to  the  hfe,  and  heakh,  and  gratification  of 
the  flesh,  or  "  the  old  man."  The  concluding  clause,  which, 
in  the  original,  is  just  "  towards,"  or  "  in  reference  to  lusts," 
is  explicatory  of  the  general  term,  provide,  and  is  equivalent  to 
— in  order  to  excite,  or  to  gratify,  its  desires.  What  is  forbidden 
is,  the  making  it  the  great  subject  of  thought  and  pursuit  how 
we  are  to  obtain  the  things  that  are  in  the  world  ;  for  these 
are  the  objects  of  the  desires,  the  lusts,  of  the  old  man :  how 
to  obtain  the  lust  of  the  flesh,  what  the  flesh  desires — the  lust 
of  the  eye,  what  the  eye  covets — and  the  pride  of  life,  what 
men  pride  themselves  in.  It  is  the  same  thing  as  laying  up 
treasures  on  earth — minding  earthly  things ;  acting  as  if  we 
were  debtors  to  the  flesh,  so  as  that  our  great  business  should 
be  to  live  to  it — to  serve  it.  Here,  as  in  many  such  cases, 
more  is  suggested  than  expressed — less  is  said  than  is  meant. 
Instead  of  making  "  provision  for  the  flesh,  to  fulfil  the  lusts 
thereof,"  we,  whose  "  life  is  hid  with  Christ  in  God,"  are  to 
"  mortify  our  members  which  are  on  the  earth;"  we,  who  "  have 
put  on  Christ,"  are  to  "  put  off"  the  old  man,  who  is  corrupt  ac- 
cording to  the  deceitful  lusts ;"  we,  who  are  Christ's,  are  to 
"  crucify  the  flesh,  with  its  affections  and  lusts ;"  ^  we  are  to 
place  on  the  cross  those  who  placed  Him  there. 

These  exhortations  are  as  applicable  to  us  as  to  those  to  whom 
they  were  originally  delivered.  We  live  in  times  which  have  a 
peculiar  character,  and  we  should  seek  to  know  that  character. 
Our  times,  like  those  of  the  apostle,  are  a  period  of  transition, 
indicating  the  approach  of  an  important  crisis.  The  salvation 
of  the  world,  in  the  sense  of  the  general  Christianization  of 
mankind,  is  plainly  approaching ;  and,  in  reference  to  the 
heathen  world,  the  night  is  far  spent — the  day  is  at  hand. 
The  old  systems  of  Paganism  are  becoming  effete,  and  losing 
their  hold  on  their  votaries.  The  Mohammedan  crescent  is 
dim  and  waning.  The  exertions  of  Romanism  are  the  convulsive 

'  Col   iii.  5 ;  Epb.  iv.  22  ;  Gal.  v.  24. 


506  PRACTICAL.  [part  III. 

movements  of  an  outworn  constitution,  not  the  natui'al  action 
of  sound  health.  Its  apparent  revival  is  far  more  the  verdiu'e 
of  the  parasite  plants,  which  draw  their  nourishment  from  the 
corruption  of  the  majestic  tree  to  which  they  give  the  appear- 
ance of  life — a  life  which  is  the  proof  of  death — than  the 
vigorous  shoots  which,  in  the  season  of  spring,  tell  that  the 
oak  of  many  centuries  is  still  fresh  at  heart.  The  rapidly 
shifting  forms  of  false  philosophy  and  corrupted  Christianity 
indicate  a  felt  want  of  safe  standing  ground.  Arbitrary  power 
is  exhausting  the  patience  of  the  nations,  and  must,  ere  long, 
cease  to  exist  as  the  enemy  of  truth  as  well  as  fr'eedom.  It 
becomes  Christians,  who  have  long  enjoyed  the  light  as  we 
have  done,  to  walk  in  the  light,  as  the  children  of  light — to 
shine  as  lights  in  the  world — to  hold  forth  the  word  of  life  to 
a  perishing  world — to  exhibit  it  as  it  is  in  the  Bible — to  exhi- 
bit it,  in  living  character,  in  our  temper  and  conduct — and  to 
feel  that,  in  the  character  of  the  time,  we  have  new,  powerful 
motives  to  do  all  this.  The  night  of  the  world  and  of  the  Church 
is  far  spent — the  day  is  at  hand.  And,  for  this  purpose,  we 
must  "put  on  Christ" — embrace  His  truth  —  imbibe  His 
Spirit,  that  we  may  exhibit  His  likeness.  Oh  !  how  unworthy 
our  profession  and  our  privileges  to  be  slumberous  and  sloth- 
ful when  we  should  be  broad  awake  and  active.  How  carefrilly 
should  we  think  on  and  manifest  the  things  that  are  honour- 
able, decent,  becoming,  venerable,  calculated  to  command 
respect  for  ourselves  and  for  our  cause  !  At  what  a  distance 
should  we  keep  from  everything  impure  and  dishonest,  or  even 
doubtful ;  and,  instead  of  making  it  the  business  of  life  "  to 
provide  for  the  flesh,"  let  us  make  it  the  business  of  life  to 
provide  for  the  health  and  growth  of  the  spirit,  knowing  that 
"  we  are  not  debtors  to  the  flesh,  that  we  should  live  after  the 
flesh ;  for  if  we  live  after  the  flesh,  we  shall  die ;  but  that  we 
are  debtors  to  the  Spirit,  so  that  we  should  live  after  the 
Spirit;  for  if  we,  through  the  Sj)irit,  do  mortify  the  deeds  of  the 
body,  we  shall  live ;"  •  and  not  only  live  ourselves,  but  be 

^  Rom.  viii.  12,  13. 


SECT.  IV.]  or  TERMS  OF  COMMUNION.  507 

the  means  of  communicating  life  to  a  dead  Church  and  world. 
The  prevalence  of  a  worldly,  self-seeking,  self-indulgent,  which 
is  an  un- Christ-like  spirit,  among  the  professors  of  Christianity, 
is  one  of  the  most  alarraina;  sicrns  of  our  times.  The  frame  of 
civil  society  seems  on  the  verge  of  being  shaken  to  pieces.  Is 
this  the  time  for  Christians  to  be  acting  as  if  it  were  to  be  per- 
petual ?  Seeing  all  these  things  must  be  dissolved,  and  give 
way  to  the  new  heavens  and  the  new  earth,  what  manner  of 
persons  should  we  be  in  all  holy  conversation  and  godliness  ? 
Is  this  the  time  for  Christians  to  be  labouring  for  the  meat 
that  perisheth,  instead  of  that  which  endureth  unto  eternal 
life  ?  Is  this  the  time  to  be  laying  up  treasures  on  earth,  in- 
stead of  laying  them  up  in  heaven?  How  loud  and  clear  to 
every  heaven-opened  ear  does  the  command  come  forth  at 
this  time  from  Him  who  sitteth  on  the  throne — "  Seek  first 
the  kingdom  of  God  and  His  righteousness,  and  all  things  shall 
be  added  to  you !"  All  that  can  be  shaken  in  human  institu- 
tions must  ere  long  be  removed,  as  thino-g  made  onlv  in  refer- 
ence  to  those  things  which  cannot  be  shaken,  and  which  are 
on  their  way  to  take  their  abiding  place.  The  hosts,  on  both 
sides,  are  mustering  for  the  battle.  Let  us  take  our  stand.  It 
will  be  hazardous,  as  the  decisive  engagement  comes  on,  to  be 
found  either  neutral  or  on  the  wTong  side.  Brethren,  this 
I  say  to  you — "  Know  the  time.  It  is  high  time  to  awake 
out  of  sleep." 


SECTION    IV. 

OF  TERMS  OF  COMMXJNION. 

Chapter  xiv.  1-xv.  13. — Him  that  is  weak  in  the  faith  receive  ye, 
but  not  to  doubtful  disputations.  For  one  believeth  that  he  may  eat  all 
things :  another,  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not ;  and  let  not  him  which  eateth  not  judge  him 
that  eateth  :  for  God  hath  received  him.  Who  art  thou  that  judgest  an- 
other man's  servant  ?  to  his  own  master  he  standeth  or  falleth ;  yea,  he 
shall  be  holden  up:  for  God  is  able  to  make  him  stand.  One  man 
esteemeth  one  day  above  another ;  another  esteemeth  every  day  alike. 


508  PRACTICAL.  [part  III. 

Let  every  man  be  fully  persuaded  in  his  own  mind.  He  that  regardeth 
the  day,  regardeth  it  unto  the  Lord ;  and  he  that  regardeth  not  the  day, 
to  the  Lord  he  doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord, 
for  he  giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord  he  eateth 
not,  and  giveth  God  thanks.  For  none  of  us  liveth  to  himself,  and  no 
man  dieth  to  himself.  For  whether  we  live,  we  live  unto  the  Lord ;  and 
whether  we  die,  we  die  unto  the  Lord :  whether  we  live  therefore,  or  die, 
we  are  the  Lord's.  For  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  He  might  be  Lord  both  of  the  dead  and  living.  But 
why  dost  thou  judge  thy  brother  ?  or  why  dost  thou  set  at  nought  thy 
brother?  for  we  shall  all  stand  before  the  judgment-seat  of  Christ.  For 
it  is  written.  As  I  live,  saith  the  Lord,  every  knee  shall  bow  to  me,  and 
every  tongue  shall  confess  to  God.  So  then  every  one  of  us  shall  give 
account  of  himself  to  God. 

Let  us  not  therefore  judge  one  another  any  more :  but  judge  this 
rather,  that  no  man  put  a  stumblingblock,  or  an  occasion  to  fall,  in 
his  brother's  way.     I  know,  and  am  persuaded  by  the  Lord  Jesus,  that 
there  is  nothing  unclean  of  itself:  but  to  hira  that  esteemeth  any  thing 
to  be  unclean,  to  him  it  is  unclean.      But  if  thy  brother  be  grieved 
with  thy  meat,  now  walkest   thou  not  charitably.      Destroy  not  him 
with  thy  meat  for  whom  Christ  died.     Let  not  then  your  good  be  evil 
spoken  of:  for  the  kingdom  of  God  is  not  meat  and  drink;  but  righte- 
ousness, and  peace,  and  joy  in  the  Holy  Ghost.     For  he  that  in  these 
things  serveth  Christ  is  acceptable  to  God,  and  approved  of  men.     Let 
us  therefore  follow  after  the  things  which  make  for  peace,  and  things 
wherewith  one  may  edify  another.    For  meat  destroy  not  the  work  of  God. 
All  things  indeed  are  pure ;  but  it  is  evil  for  that  man  who  eateth  with 
offence.     It  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any  thing 
whereby  thy  brother  stumbleth,  or  is  offended,  or  is  made  weak.    Hast  thou 
faith  ?  have  it  to  thyself  before  God.     Happy  is  he  that  condemneth  not 
himself  in  that  thing  which  he  alloweth.    And  he  that  doubteth  is  damned  if 
he  eat,  because  he  eateth  not  of  faith  :  for  whatsoever  is  not  of  faith  is  sin. 
We  then  that  are  strong  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves.     Let  every  one  of  us  please  his  neighbour 
for  his  good  to  edification.   For  even  Christ  pleased  not  Himself  ;  but,  as 
it  is  written,  The  reproaches  of  them  that  reproached  thee  fell  on  me. 
For  whatsoever  things  were  written  aforetime  were  written  for  our  learn- 
ing ;  that  we,  through  patience  and  comfort  of  the  Scriptures,  might  have 
hope.     Now  the  God  of  patience  and  consolation  grant  you  to  be  like- 
minded  one  toward  another,  according  to  Christ  Jesus :  that  ye  may  with 
one  mind  and  one  mouth  glorify  God,  even  tlie  Father  of  our  Lord  Jesus 
Christ.     Wherefore  receive  ye  one  another,  as  Christ  also  received  us,  to 
the  glory  of  God.     Now  I  say,  that  Jesus  Christ  was  a  minister  of  the 
circumcision  for  the  truth  of  God,  to  confirm  the  promises  made  unto  the 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  509 

fathers :  and  that  the  Gentiles  might  glorify  God  for  his  mercy ;  as  it  is 
written,  For  this  cause  I  will  confess  to  Thee  among  the  Gentiles,  and 
sing  unto  Thy  name.  And  again  he  saith,  Bejoice,  ye  Gentiles,  with  His 
people.  And  again,  Praise  the  Lord,  all  ye  Gentiles  ;  and  laud  Him,  all 
ye  people.  And  again  Esaias  saith,  There  shall  be  a  root  of  Jesse,  and 
He  that  shall  rise  to  reign  over  the  Gentiles ;  in  Him  shall  the  Gentiles 
trust.  Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing, 
that  ye  may  abound  in  hope,  through  the  power  of  the  Holy  Ghost. 

In  the  section  of  the  practical  part  of  the  Epistle  to  the 
Romans,  on  the  illustration  of  which  we  are  noAv  about  to 
enter,  the  apostle  gives  directions  in  reference  to  the  terms  of 
Christian  fellowship,  and  the  manner  in  which  Christians,  Avho 
are  not  entirely  of  one  mind  in  reference  to  minor  points  of 
faith  and  practice,  should  treat  each  other.  The  section  does 
not  seem  to  have  any  other  connection  with  what  goes  imme- 
diately before,  than  what  arises  out  of  its  general  character 
as  a  practical  exhortation.  There  is  a  connection  referred  to 
by  the  apostle  in  his  first  epistle  to  the  Corinthians,^  between 
"the  flesh"  and  the  practices  which  he  here  guards  against; 
but  this  connection  does  not  seem  to  have  been  in  his  view 
here. 

In  the  Church  of  Rome,  as  in  most  of  the  primitive  churches 
beyond  the  limits  of  Judea,  there  were  two  classes  clearly  dis- 
tinguished from  each  other.  The  first,  composed  of  the  Gen- 
tile converts  and  the  more  enUghtened  of  their  Jewish  brethren, 
who  considered  the  ceremonial  institutions  of  the  Mosaic  law 
as  annulled  by  the  new  and  better  dispensation  ;  and  the 
other,  composed  of  the  great  body  of  the  Jewish  converts,  who, 
though  they  embraced  Jesus  as  the  Messiah,  w^ere  yet  of 
opinion  that  the  Mosaic  law  was  not  repealed — was  not,  in- 
deed, repealable — and  therefore  continued  to  be  zealous  for  it, 
all  of  them  observing  the  legal  institutions  themselves,  and 
some  of  them  desirous  of  imposing  them  on  the  Gentiles.  The 
first  class  were  in  danger  of  despising  the  second  as  narrow- 
minded,  bigoted,  superstitious  men  :  the  second  class  were  in 

1  1  Cor,  iii.  1-3. 


510  PRACTICAL.  [part  III. 

clanger  of  judging  harshly  of  the  first  as  latltudinarian  free- 
thinkers. The  apostle's  object  is  to  show  that,  where  there  is 
evidence  of  genuine  faith  of  the  saving  truth,  such  differences 
of  opinion  should  not  in  the  slightest  degree  diminish  brotherly 
love,  or  interrupt  their  religious  fellowship.  The  particular 
controversies  here  referred  to  have  lono;  ceased  to  be  ao;itated, 
but  the  principles  in  human  nature  which  gave  origin  to  them 
are  as  powerful  as  ever.  In  all  Christian  churches  there  are 
among  the  members  analogous  diversities  of  endowments  and 
acquirements,  which  must  occasion  analogous  differences  of 
opinion  and  of  conduct ;  and  the  things  which  the  apostle  has 
here  written,  according  to  the  wisdom  given  him,  will,  if 
rightly  understood,  be  found  "  written  for  our  learning,"  and 
"profitable"  for  instruction,  warning,  and  reproof  to  Chris- 
tian churches  in  all  countries  and  in  all  ages. 

"  Him  that  is  weak  in  the  faith  receive  ye,  but  not  to 
doubtful  disputations."  ■  This  is  the  general  law  of  church- 
fellowship  which  the  apostle  lays  down,  and  in  the  sequel  ap- 
plies to  the  peculiar  circumstances  of  the  Roman  Church. 
"  Faith,"  here,  does  not  denote  the  act,  but  the  object,  of  belief 
— the  principles  of  Christian  faith  and  duty.  "  To  be  weak 
in  faith,"  understanding  by  that  word  the  mental  act  of  be- 
lieving, is  to  doubt  and  hesitate.  To  be  weak  in  faith,  or 
rather  in  the  faith,  understanding  by  the  word  the  objects  of 
faith — the  declarations  of  Christ  and  his  apostles,  is  to  be  but 
imperfectly  acquainted  with  the  Christian  system.  We  say 
of  an  individual  divine,  he  is  strong  in  dogmatic,  but  he  is 
weak  in  exegesis ;  or  of  a  philosopher,  he  is  strong  in  physics, 
but  weak  in  metaphysics  ;  or  of  a  scholar,  he  is  very  strong  in 
Greek  and  Latin,  but  very  weak  in  Hebrew.  The  one  kind 
of  weakness  does  not  necessarily  infer  the  other.  A  man  may 
be  but  imperfectly  acquainted  with  Christianity  as  a  system, 
wlio  has  a  very  firm  faith  in  the  saving  truth  ;  and,  on  the 
other  hand,  a  man  may  have  a  gi'eat  extent  of  knowledge  as 
to  Christianity  as  a  system — a  subject  of  mere  intellectual  ap- 

1  Ver.  1. 


SECT.  IV,]  OF  TEEMS  OF  COMMUNION.  511 

prehension,  who  may  have  very  little,  or  be  altogether  desti- 
tute of,  saving  faith.  Yet  the  two  things — strength  in  faith, 
and  strength  in  the  faith — are  naturally  connected ;  there  is 
something  wrong  when  they  are  disjoined,  but  they  do  not,  as 
a  matter  of  course,  co-exist  in  pro])ortionable  degrees. 

The  person  here  described  by  the  apostle  is  a  sincere  but 
weak  Christian.  He  really  believes  the  Gospel ;  but,  at  the 
same  time,  owing,  it  maybe,  to  a  deficiency  of  mental  power — it 
may  be,  to  the  deficiencies  or  the  prejudices  of  education,  or  to 
some  other  cause- — he  is  far  from  having  a  distinct,  extended, 
consistent  view  of  all  the  principles  of  faith  and  duty  taught 
by  the  One  Master,  whose  authority  he  most  cordially  recog- 
nises. Now,  how  is  such  a  person  to  be  treated  by  those  who 
are  "strong  in  the  faith" — who  have  clear,  wide,  deep  views  of 
the  Christian  system  ?  Is  he  to  be  refused,  on  his  professing 
his  faith,  admission  to  the  communion  of  the  Church  ?  Is  his 
recognition  as  a  Christian  brother  to  be  deferred  till  he  equal 
"  the  strong  in  the  faith,"  in  the  extent  and  accuracy  of  his 
views  1  No,  says  the  apostle — himself  a  strong  man  in  the 
faith,  if  ever  there  was  one — No ;  "  Him  that  is  weak  in  the 
faith  receive  ye," 

The  word  translated  "receive"'  admits  of  two  renderings, 
— '  Support — assist,'  or  '  receive,  admit  to  intimate  inter- 
course.' The  context  seems  plainly  to  require  the  meaning 
adopted  by  our  translators,  which  is  also  that  which  the  word 
ordinarily  bears  in  the  New  Testament,  e.g.,  Acts  xviii.  27  ; 
xxviii.  2.  The  person  referred  to,  if  he  seemed  to  be  really 
what  he  professed  to  be — a  person  believing  that  Jesus  Christ 
is  the  Saviour  and  Lord  of  men,  trusting  to  Him  for  salvation, 
and  submitting  to  His  authority — though  his  views  on  some 
subjects  may  be  indistinct  and  even  erroneous,  was  to  be  ad- 
mitted to  their  fellowship.  He  was  to  be  acknowledged  as  a 
brother  in  Christ — a  child  of  God  throuo;h  faith  in  Christ 
Jesus,  and  treated  accordingly. 

The  apostle  adds,  "But  not  to  doubtful  disputations."    This 


512  PRACTICAL.  [part  III, 

phrase/  as  rendered  by  our  translators,  does  not  convey  any 
distinct  idea.  The  sentiment  it  seems  to  express  is  this,  '  Re- 
ceive such  a  man  to  communion — admit  him  to  the  solemni- 
ties of  Christian  worship ;  but  when  you  engage  in  discussions 
about  doubtful  subjects,  do  not  receive  or  admit  him.'  Now 
we  have  no  reason  to  suppose  that  the  primitive  chui'ches  had 
any  meetings  for  any  such  purpose  as  this,  or  that  there  was 
any  distinction  among  them,  as  afterwards,  into  the  initiated 
and  uninitiated.  The  Church,  in  the  days  of  the  apostles, 
had  no  distinction  of  exoteric  and  esoteric  doctrines — no  meet- 
ings from  which  any  of  the  members  were  excluded.  It  is 
not  easy  to  say  with  certainty  what  the  phrase  precisely 
means.  It  may  be  literally  rendered,  "  Not  in  order  to  the 
discussion  or  determination  of  opinions."  It  describes  what 
ought  not  to  be  the  object  in  roceivmg  such  persons.  They 
were  to  be  received  "  to  the  glory  of  God,"  -  and  to  their  own 
edification ;  but  they  are  not  to  be  received  in  order  to  the 
discussion  and  determination  of  their  peculiar  opinions. 
These  opinions  were  not  to  prevent  their  being  admitted 
to  communion ;  but  discussions  and  determinations  about 
them  were  not  to  disturb  the  peace  of  the  Church.  They 
were  not  to  be  admitted  that  their  opinions  might  be  discussed 
by  them,  for  the  purpose  of  bringing  their  strong  brethren  to 
their  views  ;  or  that  they  might  be  discussed  by  the  strong, 
that  the  weak  might  be  induced  to  abandon  them.  The  mean- 
ing of  the  injunction  seems  to  be,  '■  Readily  admit  into  fellow- 
ship every  man  who  appears  to  be  a  sincere  believer,  though 
his  views  may  on  some  points  be  indistinct,  and  even  incor- 
rect ;  but  let  care  be  taken  that  neither  he  be  harassed  about 
these  opinions,  nor  the  Church  harassed  by  him  in  reference 
to  them.'  These  opinions  must  not  be  the  occasion  of  strife 
and  division,  where  all  should  be  peace  and  union. 

The  apostle  now  proceeds  to  apply  this  principle  to  the  ex- 
isting circumstances  of  the  Roman  Church.  There  were  two 
points  on  which  diversity  of  opinion  among  its  members,  as 


^  fivi  t!i  liUKptati;  ItuT^oyia/LcZu.  '  Chap.  XV.  7. 


SECT.  IV.]  OF  TERMS  OF  COMMUNIOX.  513 

divided  into  the  weak  and  strong,  naturally  led  to  diversity  of 
usage — meats  and  days  :  Judaical  distinctions  about  what 
was  lawfid  in  food,  and  sacred  in  time.  He  considers  the  two 
cases  in  succession. 

And  first,  with  regard  to  meats.  "  For  one  believeth  that 
lie  may  eat  all  things  ;  another,  who  is  weak,  eateth  only 
herbs."  ^  Some  interpreters  have  supposed  that  the  apostle 
here  refers  to  some  individuals  in  the  Roman  Church,  who 
held  the  principle  which  is  said  to  have  distinguished  the  sect 
of  ancient  philosophers  called  Pythagoreans,  and  the  sect  of 
Jewish  ascetics  called  Essenes,  a  principle  revived  in  our  own 
times,  that  the  use  of  animal  food  is  unlawful.  It  seems  far 
more  likely  that  the  reference  is  to  the  distinction  of  articles 
of  food  made  in  the  Mosaic  law.  "  One  " — that  is,  he  who  is 
"  strong  in  the  faith,"  is  persuaded  that  this  distinction  is 
abolished ;  that  "  nothing  is  unclean  of  itself,"  but  that  "  every 
creature  of  God,"  fit  for  food,  may  be  eaten.  "Another,  who 
is  weak  "  in  the  faith,  "  eateth  herbs," — that  is,  eateth  them 
only.  The  Jews  were  not  prohibited  from  eating  animal  food ; 
but  in  a  heathen  country  it  was  so  difficult  to  ascertain  that 
"  flesh  sold  in  the  shambles  "  had  not  been  offered  to  idols, 
and  that  the  requisitions  of  the  Mosaic  law  had  been  observed 
as  to  the  manner  of  slaughtering  the  animal,  that  the  more 
conscientious  Jews  among  heathens  seem  to  have  altogether 
abstained  from  the  use  of  animal  food,  and  confined  themselves 
to  a  vegetable  diet;  and  it  would  appear  that  some  of  the 
Jewish  converts  at  Rome,  supposing  the  laws  respecting  the 
distinction  of  foods  to  be  unrepealed,  on  conscientious  grounds 
ate  only  herbs.  Such  was  the  state  of  the  fact.  Now,  what 
was  to  be  done  in  this  case  ?  Were  the  two  parties  to  form 
two  churches,  and  to  remain  separate  till,  coming  to  be  of  one 
mind,  they  followed  the  same  course  as  to  food  ?  Or  were  the 
strong  to  admit  the  weak  to  fellowship,  but  with  the  design 
of  arguing  them  into  concurrence  with  them  in  opinion  and 
usage  ?  Neither  coui'se  was  to  be  followed.  The  weak  Christian 

1  Ver.  2. 

2k 


514  PRACTICAL.  [part  III. 

was  to  be  received  ;  and,  when  admitted,  neither  Avas  lie  to  be 
disturbed  as  to  his  own  conscientious  views  and  practices,  nor 
was  he  to  be  permitted  to  disturb  his  brethren  in  their  con- 
scientious views  and  practices.  "  Let  not  him  that  eateth 
despise  him  that  eateth  not ;  and  let  not  him  that  eateth  not 
judge  him  that  eateth  :  for  God  hath  received  him."  ^  The 
enlightened  Christian  was  in  danger  of  looking  doAAni  with 
contempt  on  his  less  liberal-minded  and  less  perfectly  instructed 
brother,  as  a  bigoted  slave  of  superstition ;  and  the  weak, 
less-informed  Christian,  was  in  danger  of  indulging  dark  sus- 
picions as  to  his  more  enlightened  brother,  as  a  person  not 
duly  submissive  to  Divine  authority.  The  apostle  cautions 
against  both  these  unbrotherly  modes  of  thinking  and  feeling. 
"  Let  not  him  that  eateth  despise  him  that  eateth  not."  '  He 
has  no  reason  to  be  proud.  Who  gave  him  that  strength  of 
mind  and  width  of  view  as  to  Christian  doctrine  and  law, 
that  enable  him  to  walk  at  liberty  f  What  has  he  that  he 
has  not  received  ?  And  as  to  his  weak  brother,  his  weak- 
ness calls  for  pity,  and  his  conscientiousness  for  respect.  To 
despise  him,  shows  something  far  wrong  with  him  who  does 
so.'  Conscientious  principle,  even  when  mistaken,  and  assum- 
ing a  form  which  may  easily  be  turned  into  ridicule,  is  a 
really  respectable  thing.  '  On  the  other  hand,  he  that  eateth 
not,  must  not  judge  him  that  eateth.'  "  Judge,"  is  here  equi- 
valent to  condemn,  and  to  condemn  as  a  conscious  violator  of 
a  Divine  law.  A  weak  man  finds  it  very  difficult  to  under- 
stand how  another  man  should  sec  anything  in  a  light  different 
fi'om  that  in  which  he  sees  it,  and  comes  too  readily  to  the 
conclusion  that  he  who  thinks  and  acts  differently  fi'om  him 
cannot  be  thinking  and  acting  with  a  good  conscience.  If  I 
think  myself  right,  I  must  think  the  man  who  differs  fi'om  me 
wrong ;  bu.t  I  must  not,  without  strong  evidence,  suppose — 
what  indeed  I  am  not  called  on  to  judge  of — that  he  is  con- 
sciously wrong — that  he  is  acting  in  oj^position  to  his  OAAni 
secret  convictions  of  what  is  right.     '  Let  the  weak  Christian, 

1  Ver.  3. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  515 

who  eatetli  not,  beware  of  thus  judging — condemning,  his 
stronger  brother  who  eateth ;  "for,"  adds  the  apostle,  "  God  has 
received  him.'"  The  Gentile  believers  were,  equally  with  those 
wdio  kept  the  law,  blessed  with  the  influences  of  the  Holy  Spirit; 
and  as  God  had  thus  given  evidence  that  He  had  received 
them  as  members  of  His  Church,  it  ill  became  the  Jewish  con- 
verts to  condemn  such  persons  as  unfit  for  communion  with 
them.  The  best  commentary  on  this  passage  is  to  be  found 
in  the  Acts  of  the  Apostles,  x.  44-48  ;  xi.  15-18  ;  xv.  7-11. 

The  disposition  of  the  less-informed  Christians  to  condemn 
their  really  better-informed  brethren,  because  their  views  of 
truth  and  duty  on  some  points  were  not  coincident  with  theirs, 
is  strongly  prohibited,  and  its  absurdity,  and  indeed  impiety, 
strikingly  exposed  in  the  next  verse  :  "  AVlio  art  thou  that 
judgest  another  man's  servant  ?  To  his  own  master  he 
standeth  or  falleth ;  yea,  he  shall  be  holden  up :  for  God  is 
able  to  make  him  stand."  ^  The  Christian  who,  in  reference 
to  meats,  used  the  liberty  wherewith  Christ  had  made  him 
fi*ee,  was  not  the  servant  of  his  narrow-minded  Jewish 
brother — they  were  fellow-servants  of  God ;  he  was  to  be 
judged  by  their  common  Lord.  In  relation  to  Him  he 
would  stand  or  fall.  To  stand  in  the  judgment,  is  to  be  ac- 
quitted ;  to  fall  in  the  judgment,  is  to  be  condemned.  It  is 
God's  prerogative  to  judge  in  such  matters.  '  The  conduct  of 
thy  brother  is  subject  to  judgment — it  may  become  matter  of 
acquittal  or  of  condemnation  ;  but  is  not  subject  to  thy  judg- 
ment. God  is  his  judge,  not  you.  It  is  arrogance  in  you  to 
ascend  the  tribunal  of  judgment.' 

But  this  is  not  all.  '  He  is  right,  and  you  are  wrong  :  "Yea, 
he  shall  be  holden  up."  His  conduct  will  be  approved  of. 
He  shall  be  found  to  have  formed  the  correct  judgment,  and 
to  have  followed  the  right  course  :  "For  God  is  able  to  make 
him  stand."  Though  you  cannot  reconcile  the  conduct  of 
your  brother  with  a  due  regard  to  God's  authority,  God  can^ 
and  will.'     When  the  time  for  judgment  comes,  the  conduct 

1  Ver.  4. 


516  PRACTICAL.  [part  III. 

of  the  strong  brother  shall  be  found  to  have  arisen  from  as 
implicit,  while  more  enlightened,  a  regard  to  the  Divine  autho- 
rity, as  that  of  the  weak  brother  who  condemned  him. 

It  does  not  follow,  from  what  the  apostle  says,  that  such 
subjects  as  he  refers  to  are  not  to  be  discussed  by  Christians 
— discussion  is  the  highway  to  truth  ;  but  it  does  follow  that 
these  discussions  are  not  to  be  "  in  the  Church," — they  are  to 
take  place  between  individuals ;  and  it  also  follows  that, 
though  the  result  of  the  discussion  should  be,  as  it  often  is, 
that  the  two  disputants  remain  equally  uncon-sanced,  they  are 
not  to  form  condemnatory  judgments  of  one  another's  charac- 
ters on  that  account. 

In  the  verses  that  follow,  the  apostle  proceeds  to  apply  his 
principle  to  differences  with  regard  to  sacred  times.  "  One 
man  esteemeth  one  day  above  another;  another  esteemeth 
every  day  alike.  Let  every  man  be  fully  persuaded  in  his 
own  mind."  ^  It  has  been  imagined  by  some  that  the  apostle 
here  refers  to  the  supposed  custom  of  some  Jewish  converts 
of  abstaining  from  the  eating  of  animal  food  on  certain  days, 
while  others  abstained  from  it  at  all  times,  and  others  allowed 
themselves  in  the  use  of  it  at  all  times.  It  is  much  more  pro- 
bable that  he  alludes  to  the  distinction  of  days  made  in  the 
Mosaic  law,  which  some  of  the  primitive  Christians  attended 
to,  and  others  disregai'ded.  The  apostle  refers  to  the  same  topic 
in  the  Epistle  to  the  Galatians,  when  he  says,  "  Ye  observe 
days,  and  months,  and  times,  and  years."  ^  "  One  man 
esteemeth  one  day  above  another."  The  new  moons,  the 
seventh  day  Sabbath,  the  feasts  of  the  Passover,  Pentecost, 
and  Tabernacles,  continued  to  be  observed  by  many  of  the 
Jewish  converts  on  the  principle,  that  these  undoubtedly 
Divine  institutions,  having  never  been  formally  abrogated, 
must  be  considered  as  continuing  obligatory.  "  Another 
esteemeth  every  day  alike."  The  greater  part  of  the  Gentile 
converts,  and  the  more  enlightened  among  the  Jewish  con- 
verts, regarded  the  injunctions  of  the  Mosaic  law  on  such 

1  Ver.  5.  2  Qai.  jy.  lo. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  .517 

subjects  as  obsolete,  and  disregarded  tliem.  They  did  not 
think  themselves  obliged  to  make  any  distinction  between  the 
days  which  had  a  character  of  sacredness,  in  consequence  of 
the  appointment  of  the  law  given  by  Moses,  and  ordinary 
days.  To  conclude,  from  this  passage,  that  the  strong  in  the 
faith  made  no  distinction  between  the  first  day  of  the  week, 
the  day  appropriated  to  Christian  worship  in  commemoration 
of  the  resurrection — the  form,  under  the  new  economy,  of 
the  Sabbatical  institution,  which,  more  than  cii'cumcision  or 
even  sacrifice,  was  "  before  the  law,"  bearing  date  in  Paradise 
immediately  after  the  creation  of  man — is  to  go  beyond  the 
premises.  The  assertion  refers  to  the  matters  in  controversy 
— distinctions  orio-inatino;  in  the  law  of  Moses.  If  the  obser- 
vance  of  the  first  day  originated,  as  we  believe  it  did,  in  apos- 
tolic authority  (and  it  must  not  be  taken  for  granted  that  it 
did  not,  merely  because  we  have  no  explicit  account  of  this, 
for,  on  that  principle,  the  practice,  not  only  of  infant  baptism, 
but  of  female  communion,  must  be  held  to  be  unfounded), 
there  could  not  well  be  any  controversy  among  primitive 
Christians  on  the  subject ;  and  accordingly,  though  we  know 
that  some  of  them  observed  the  seventh  day,  we  have  no  evi- 
dence that  any  of  them  disregarded  the  first. 

To  this  subject  the  observations  made  respecting  meats  are 
equally  applicable.  Indeed,  it  is  siibstantially  the  same  ques- 
tion under  a  different  form.  '  Let  not  him  that  observeth 
not  those  days  despise  him  who  does ;  and  let  not  him  that 
observeth  them  condemn  him  who  does  not.'  The  apostle 
adds  :  "  Let  every  man  be  fully  persuaded  in  his  owai  mind." 
'  Let  no  man  observe  those  days  unless  he  be  persuaded  they 
are  of  Divine  authority.  Let  no  man  disregard  them  unless  he 
be  persuaded  that,  whatever  sacredness  belonged  to  them, 
within  certain  limits,  has,  by  Divine  authority,  been  taken 
from  them.  Let  every  man  act  with  a  religious  conscienti- 
ousness. If  he  is  persuaded  that  those  days  ought  to  be 
observed,  let  not  the  fear  of  the  contempt  of  those  who  enter- 
tain an  opposite  opinion,  or  the  wish  to  secure  their  approba- 
tion, induce  him  to  trifle  wdtli  a  religious  conviction :  if  he  is 


518  PRACTICAL.  [part  III, 

persuaded  that  there  is  no  such  obligation,  let  him  not  persist 
in  their  observance  to  shield  himself  from  the  persecution  of 
the  unbelieving  Jews,  far  less  to  harass  the  minds  of  his  Gen- 
tile brethren.' 

This  passage  does  not  lay  the  foundation  for  the  conclusion 
sometimes  drawn  fi'om  it,  that  conscientiousness  is  everything 
in  religion — that  he  who  acts  conscientiously,  of  course,  acts 
rightly.  It  does,  however,  lay  a  foundation  for  the  conclusion, 
that  he  who,  in  religion,  acts  without  conscience — still  more, 
against  conscience — acts  wrong. 

All  Christian  men  ought  to  act  according  to  conscientious 
conviction,  and  all  Christians  are  to  be  held,  in  the  absence 
of  clear  evidence  to  the  contrary,  to  be  doing  so ;  and  their 
conduct  is  to  be  judged  of  accordingly. 

This  is  the  principle  which  the  apostle  lays  down  and  illus- 
trates in  the  following  verses : — "  He  that  regardeth  the  day, 
regardeth  it  unto  the  Lord ;  and  he  that  regardeth  not  the 
day,  to  the  Lord  he  doth  not  regard  it.  He  that  eateth,  eateth 
to  the  Lord,  for  he  giveth  God  thanks ;  and  he  that  eateth 
not,  to  the  Lord  he  eateth  not,  and  giveth  God  thanks.  For 
none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself. 
For  whether  we  live,  we  live  unto  the  Lord ;  and  whether  we 
die,  we  die  unto  the  Lord :  whether  we  live  therefore,  or  die, 
we  are  the  Lord's.  For  to  this  end  Christ  both  died,  and 
rose,  and  revived,  that  He  might  be  Lord  both  of  the  dead 
and  living." '  '  Being  fully  persuaded  in  his  own  mind  that 
the  day  is  still  sacred,  one  Christian  observes  it.  Being  equally 
fully  persuaded  in  his  own  mind  that  the  day  is  no  more 
sacred,  and  that  to  observe  it  as  sacred  is  to  act  inconsistently 
with  the  Avill  of  God,  as  he  apprehends  it,  another  Christian 
disregards  it.  The  acts  are  different — indeed,  opposite ;  but 
they  embody  the  same  principle.  Each  acts  as  he  does  fi'om 
a  regard  to  what  appears  to  him  the  authority  and  will  of 
God.  If  they  could  exchange  convictions,  the  observer  would 
disregard,  the  disregardcr  would  observe,  the  days  in  question  ; 
and,  were  they  both  to  be  brought  to  sec  the  question  in  the 

1  Ver.  G-9. 


SECT.  IV.]  or  TEEMS  OF  COMMUNION.  519 

same  light,  they  would  both  act  in  the  same  way.  It  is  not 
hmnoiir  on  either  side  that  produces  the  eiFect :  it  is  convic- 
tion— conscientious  conviction.  In  the  same  way,  the  con- 
scientious Christian  who  partakes  without  scruple  of  all  kinds 
of  wholesome  animal  food,  does  so,  for  he  is  persuaded  that 
the  Lord  has  put  an  end  to  all  legal  restrictions — that  He  has 
made  clean  what  was,  under  the  law,  unclean — and  that  it  is 
not  for  him  to  call,  or  treat,  as  unclean  or  common,  what  God 
has  cleansed — sanctified  for  use ;  and,  in  the  use  of  his  liberty, 
he  gives  God  thanks  for  His  great  liberality.  On  the  other 
hand,  the  conscientious  Christian  who  refrains  from  the  meats 
prohibited  by  the  law,  does  so  because  he  is  persuaded  that 
Christ  has  not  given  him  liberty  to  partake  of  them ;  he  knows 
that  the  distinction  was  divinely  established — he  does  not  see 
that  the  authority  that  established  has  annulled  it ;  and,  over 
his  dinner  of  herbs,  he  gives  thanks  that  he  has  still  abundance 
of  nourishing  and  pleasant  food,  and  is  grateful  even  for  an 
institution  which,  rightly  improved,  was  fitted  to  serve  useful 
moral  piu'poses.  The  two  individuals  act  under  the  influence 
of  the  same  principle — regard  to  the  will  of  the  Lord,  a  prin- 
ciple which  unites  them  far  more  than  their  opposite  practices 
divide  them.  In  the  different  coiirses  they  take,  they  equally 
acknowledge  the  authority  of  the  Lord.  And  this  is  what 
constitutes  the  essence  of  Christianity — the  practically  recog- 
nising the  Lord's  property  in  us  and  authority  over  us.' 

"  For  none  of  us,"  if  we  are  really  Christians — whether 
weak  or  strong,  whether  we  eat  flesh  or  abstain,  whether  we 
observe  the  Jewish  sacred  days  or  disregard  them — "  none  of 
us  liveth  to  himself,  and  none  dieth  to  himself."  '  None  of  us 
regard  oui'selves  as  our  own  property,  to  be  regulated  by  our 
own  reason  or  humour,  and  to  seek  our  own  objects  in  life  or 
in  death  :  all  of  us,  from  the  very  fact  that  we  are  Chris- 
tians, consider  ourselves  as  in  life  and  in  death  the  property 
of  the  Lord,  to  act  and  suffer  according  to  His  will,  precep- 
tive and  providential ;  seeking  that  He  may  be  "  magnified 
in  our  body,  whether  in  life  or  in  death."  '  ^ 

'  Phil.  i.  20. 


520  PRA.CTICAL.  [PAET  Til. 

*  And  nothing  can  be  more  certain  than  this  ;  for  this  is 
the  design  of  the  death  and  of  the  restored  life  of  our  Lord. 
"  For  to  this  end" — to  the  end  that  we  Christians  should  be  the 
property  of  the  Lord,  entirely  guided  by  His  authority,  and 
devoted  to  His  purposes  in  life  and  in  death — "  Christ  both 
died,  and  rose,  and  revived,  that" — in  order  that,  "  He  might 
be  the  Lord  both  of  the  dead  and  of  the  living." '  It  is  gene- 
rally agreed  among  critics  that  the  words  "rose  again"  do  not 
belong  to  the  text.  Even  an  English  reader  sees  that  they  are 
strangely  placed — between  dead  and  revived,  and  that  they 
add  nothing  to  the  sense.  The  design  of  our  Lord's  death  was, 
that  by  giving  Himself  for  them  in  death,  he  might  obtain  for 
Himself  a  peculiar  people ;  and  of  His  renewed  life,  that  He 
might  reign  in  them  and  over  them,  and  thus  save  them  to 
the  uttermost.  This  doctrine  is  very  clearly  stated  in  the 
Epistles  to  the  Corinthians  :  "  Ye  are  bought  with  a  price  : 
your  body,  your  spirits,  are  God's."  ^  "  We  thus  judge,  that 
if  one  died  for  all,  then  all  were  dead;"^  and  that  He  thus 
"  died  for  all,"  that  they  who  died  "  in  Him,  and  revived  in 
Him" — those  who  are  united  to  Him  as  havintj  died  and  now 
living  for  evermore — that  they  living,  living  in  Him,  "  should 
live  not  to  themselves,  but  to  Him  who  died  for  them  and 
who  rose  again."  And  in  the  Epistle  to  Titus,  chap.  ii.  13,  14: 
"  The  great  God  and  om'  Saviour  Jesus  Christ  gave  Himself 
for  us,  that  He  might  redeem  us  from  all  iniquity,  and  pm'ify 
unto  Himself  a  peculiar  people,  zealous  of  good  works." 
Thus  is  He  "  Lord  of  the  dead  and  of  the  living."  This  de- 
claration is  true  in  the  most  unqualified  sense.  Jesus  Christ  is 
Lord  of  all — of  all  created  beings.  He  is  the  Lord  of  all  men, 
whether  in  the  seen  or  unseen  world.  He  has  all  power — in 
heaven,  and  earth,  and  hell.  Here,  however,  the  declaration 
is  to  be  understood  in  reference  to  His  own  people.  They  are 
His,  entirely  His,  unalienably  His.  None  must  treat  them 
as  property  but  Him.  They  nnist  acknowledge  none  but  Him 
as  their  proprietor  and  Lord,  in  life  and  in  death.     It  espe- 

1  1  Cor.  vi.  20.  2  2  Cor.  v.  14. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  521 

cially  ill  becomes  them  to  trespass  on  His  prerogative  by  at- 
tempting to  lord  it  over  one  another's  consciences. 

To  bring  home  this  practical  truth,  is  the  use  the  apostle 
makes  of  this  great  fundamental  principle  of  Christianity. 
"  But  why  dost  thou  judge  thy  brother?  or  why  dost  thou  set 
at  nought  thy  brother?  for  we  shall  all  stand  before  the  judg- 
ment-seat of  Christ.  For  it  is  written,  As  1  live,  saith  the 
Lord,  every  knee  shall  bow  to  Me,  and  every  tongue  shall 
confess  to  God."^  The  apostle  here  expostulates  with  both 
the  classes  referred  to — the  weak  and  the  strong.  The  first 
"  thou'^  refers  to  the  weak  brother — the  second  to  the  strong. 
To  the  first  he  says,  '  Why — since  these  things  are  so,  why 
doest  thou  judge,  condemn,  un-Christianize  thy  brother,  be- 
cause he  does  something  which  you  could  not,  ought  not,  to  do, 
for  you  think  it  unlawful,  but  which  he,  in  equal  good  con- 
science, considers  as  agreeable  to  the  will  of  the  Lord.'  And 
to  the  second,  '  Why  dost  thou  set  at  nought  thy  brother — 
why  dost  thou  despise  him,  because,  from  an  equally  sincere, 
though  it  may  be,  in  this  case,  not  so  enlightened  a  regard  to 
the  Avill  of  the  common  Lord,  he  dare  not  do  what  thou  canst 
do,  and  subjects  himself  to  sacrifices — among  the  rest,  that 
of  standing  not  so  well  in  your  opinion  as"  he  might  wish — 
merely  because  he  dare  not  do  what  he  beheves,  however  mis- 
takingly,  the  Lord  disapproves  ?  Remember  both  of  you  that 
we  shall  all — all  of  us,  the  weak  and  the  strong — stand  before 
the  judgment-seat  of  Christ.  Thou  who  condemnest — think, 
What  if  He  should  approve  what  thou  hast  condemned,  and 
welcome  thy  brother  as  a  good  and  faithful  servant  for  doing 
that  for  which  thou  wast  disposed  to  deny  his  right  to  the  title 
of  Christian  ?  Thou  who  despisest — remember  that,  in  the  esti- 
mation of  the  final  Judge,  mere  correctness  of  doctrinal  view 
will  go  but  a  short  way  to  establish  a  claim  on  His  approba- 
tion. The  scrupulously  conscientious,  weak  disciple,  will  stand 
higher  with  Him  than  he  who,  with  much  of  the  knowledge 
that  puffeth  up,  has  but  little  of  the  charity  that  edifies.     Re- 

1  Ver.  10, 11. 


522  PRACTICAL.  [part  III. 

member  that  you  both  must  stand  before  the  judgment-seat  of 
Christ;  and  remember,  too,  that  your  present  judgments  of 
each  other  will  form  elements  of  the  judgment  then  to  be  de- 
clared.   "  By  what  judgment  ye  judge,  ye  shall  be  judged."  '  ^ 

In  support  of  the  principle,  that  all  must  stand  before  the 
judgment-seat  of  Christ,  the  apostle  quotes  a  passage  fi'om  the 
Prophecies  of  Isaiah.  The  citation  is  from  Isaiah  xlv.  23, 
and  seems  plainly,  from  verbal  discrepancies  both  from  the 
Hebrew  and  Greek  texts,  to  have  been  quoted  from  memory. 
The  words  are  those  of  Jehovah  the  Saviour.  They  do  not 
seem  to  have  any  definite  reference  to  what  we  ordinarily 
call  the  last  judgment,  though  that  is  included  in  the  autho- 
rity wdiich  is  here  claimed  by  Him.  They  describe  that 
universal  dominion  which  belongs  to  Jehovah  the  Sa\aour,  m 
the  exercise  of  which  He  will,  at  the  appointed  day,  "judge 
the  world  in  righteousness."  There  can  be  no  reasonable 
doubt  that  the  apostle  refers  these  words  to  Christ ;  and  there 
can  be  as  little  that  He  who  utters  them  is  Jehovah — "  God, 
and  none  else." 

The  conclusion  drawn  by  the  apostle  is  contained  in  ver. 
12  :  "So  then  every  one  of  us  shall  give  account  of  himself 
to  God."  "  Himself"  is  the  emphatic  word — not  one  of 
another,  but  each  of  himself.  The  first  concern  of  every  man 
is  to  see  that  his  own  matters  be  in  a  safe  state — be  "  good 
and  right,"  when  he  comes  before  the  Great  King — "  the  one 
Lawgiver,  who  is  able  to  save  and  to  destroy" — for  final  judg^ 
ment.  I  am  "  my  brother's  keeper,"  so  as  that  it  is  my  duty 
to  do  all  I  can  to  promote  his  highest  Avelfare ;  but  I  have  not 
the  charge  of  his  conscience.  That,  imder  the  Lord  of  con- 
science, belongs  to  himself,  and  must  not  be  interfered  with. 
I  cannot  answer  for  him  "  in  that  day  :"  I  shall  have  enough 
to  do  to  answer  for  myself.  Almost  all  unchristian  judgments, 
with  regard  to  Christian  brethren,  rise  from  keeping  the 
solemnities  of  the  personal,  while  universal,  judgment  out  of 
view.     Had  controversial  writers  remembered  that   "  every 

'  Matt.  vii.  2. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  523 

one  of  us  must  give  an  account  of  himself  to  God,"  could  the 
unnumbered  volumes  of  bitter  anathematising  controversy 
have  been  written,  on  points  respecting  which  the  Holy  Scrip- 
tures either  do  not  speak  at  all,  or  so  speak  as  that  inquirers, 
equally  conscientious  and  diligent,  may  arrive  at  different 
conclusions  ? 

It  is  to  be  hoped,  notwithstanding  much  that  still  indicates, 
in  some  quarters,  a  disposition  to  exercise  over  the  minds 
and  consciences  of  men  an  authority  and  influence  which  be- 
long only  to  God,  that  the  reign  of  spiritual  tyranny — the 
worst  of  all  tyrannies,  is  drawing  toward  a  close.  Let  us 
determine  neither  to  exercise  such  domination,  nor  to  submit 
to  it  even  for  an  horn'.  Let  us  "  call  no  man  master  ;"  and 
let  us  not  seek  to  be  called  masters  by  others.  One  is  our 
Master,  who  is  Christ  the  Lord,  and  we  ai'e  all  His  fellow- 
servants.  Let  us  help  each  other,  but  let  us  leave  Him  to 
judge  us.  He  only  has  the  capacity,  as  He  only  has  the 
authority,  for  doing  so. 

In  the  remaining  part  of  the  section,  the  apostle  is  occupied 
chiefly  with  the  part  which  the  strong  should  act  towards  the 
weak.  He  cautions  them  against  an  unnecessar}^,  ostentatious, 
and  uncharitable  display  of  their  Christian  liberty  from  re- 
straints, by  which  their  weak  brethren  thought  themselves 
bound,  and  urges  them  to  abstain  from  what  they  knew  and 
believed  to  be  lawful,  if  it  was  not  at  the  same  time  obliga- 
tory, rather  than  hazard  the  most  important  interests,  not  only 
of  their  less  informed  brethren,  but  of  theu'  common  religion. 

"  Let  us  not  therefore  judge  one  another  any  more  :  but 
judge  this  rather,  that  no  man  put  a  stumblingblock,  or  an 
occasion  to  fall,  in  his  brother's  way."^  This  verse  seems 
to  refer  to  both  classes,  though  what  follows  is  restricted  to 
the  conduct  of  the  strong  towards  the  weak.  "  Let  us  there- 
fore not  judge  one  another  any  more."  These  words  are  not  a 
general  prohibition  against  forming  a  judgment  respecting  the 

1  Ver.  13. 


524  PRACTICAL,  [part  III. 

conduct  of  oiu"  fellow-men,  which,  if  a  true  judgment,  must 
in  many  cases  be  an  unfavourable  one.  We  are  to  form  our 
opinions  of  men  according  to  the  principles  of  the  Divine  law 
— approving  of  what  in  them  accords  with  it,  and  disapproving 
of  what  is  inconsistent  vdih  it.  The  apostle's  injunction  re- 
fers to  the  judgments  formed  by  Christians  of  each  other. 
Yet,  even  within  this  limit,  it  is  not  an  unqualified  prohibition 
to  form  a  judgment — it  may  be  an  unfavourable  judgment,  in 
regard  to  an  opinion  held,  or  a  practice  followed,  by  one  who 
professes  to  be  a  Christian  brother.  We  must  act  according 
to  our  Lord's  principle — one  applicable  not  only  to  teachers — 
"  By  their  fi'uits  shall  ye  know  them."  ^  The  command  before  us 
is  limited  by  the  circumstances  in  which  it  is  given.  It  refers 
to  persons  who  apparently  are  equally  in  the  faith,  though 
not  equally  strong  in  it ;  and  it  forbids  them  to  form  such 
judgments  of  each  other,  as,  from  the  remaining  depravity  of 
even  regenerated  human  natui'e,  they  are  very  apt  to  do.  It 
does  not  forbid  them  to  disapprove  of  that  in  which  their 
brother  differs  from  them.  If  I  am  honest  in  my  own  conviction 
— conscientious  in  my  own  course,  I  cannot  but  think  that  he 
who  difixirs  fi'om  me  in  sentiment  is  mistaken — that  he  who,  in 
conduct,  follows  an  opposite  coiu'se  to  mine  is  wrong.  The 
command  refers  to  general  judgments  as  to  character  :  con- 
demning judgments  on  the  side  of  the  weak — contemptuous 
judgments  on  the  part  of  the  strong.  It  is  as  if  the  apostle 
had  said — '  Let  us  have  no  more  of  such  judgments,  so  un- 
seemly, when  our  mutual  relation  to  each  other,  and  our 
common  relation  to  our  Proprietor  and  Judge,  are  considered ; 
we  have  had  but  too  much  of  them  already.  Instead  of  these 
judgments  as  to  one  another's  character,  let  us  form  and  act 
on  this  judgment,  each  as  to  his  own  conduct — "  Let  us  judge 
this  rather,  that  no  man  lay  a  stumblingblock,  or  an  occasion 
to  fall,  in  his  brother's  way."  Let  us  all  resolve  to  do  nothing, 
but  what  duty  absolutely  requires,  which  may  prove  the  means 
of  leading  our  brother  into  sin.' 

'  Matt.  vii.  20. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  525 

*  Let  the  brother  who  makes  a  distinction  of  meats  and  of 
days,  take  care  lest,  in  insisting  on  making  his  conviction  and 
conscience  a  rule  to  his  brother  who  can  see  no  such  distinc- 
tion as  of  Divine  authority,  he  excite  disgust,  and  make  it 
all  but  an  impossibility  for  his  brother  to  regard  him  with 
brotherly  love.  Were  such  weak  brethren  to  be  the  majority, 
and  to  press  their  views,  they  would  tempt  their  stronger 
brethren  to  abandon  their  profession,  or,  at  any  rate,  to  with- 
draw from  the  fellowship  of  those  who  would  impose  on  them 
a  yoke  which,  as  the  Lord  had  not  imposed  it,  they  were  not 
disposed  to  bear.  And,  on  the  other  hand,  let  the  brother 
"  who  eats  all  things,"  and  "  to  whom  every  day  is  alike,"  so 
far  as  mere  Mosaic  legislation  is  concerned,  take  care  lest,  by 
insisting  to  do  on  all  occasions  what  he  thinks  lawful,  though 
he  cannot  think  it  obligatory,  he  excite  unchi'istian  feelings  in 
the  heart  of  his  w'eaker  brother  towards  himself;  or  (what  is 
the  danger  the  apostle  seems  to  have  had  chiefly  in  vieAv)  in- 
duce, by  his  example,  his  w^eak  brother  to  do  what,  from  his 
limited  views,  he  cannot  do  without  violating  a  conscientious 
conviction.  The  strong  must  not  neglect  any  duty — they 
must  not  commit  any  sin,  under  the  pretence  of  avoiding  the 
leaduig  of  their  weak  brother  into  temptation  or  sin  ;  but,  if 
that  is  likely  to  be  the  result  of  their  practically  asserting  a 
privilege  which  undoubtedly  belongs  to  them,  but  which  duty 
does  not  call  on  them  thus  to  assert,  the  judgment  they  should 
form  and  follow  is,  that  they  do  not  "  put  a  stumblingblock, 
or  an  occasion  to  fall,  in  their  brother's  way."  '  This  is  the 
principle  which  the  apostle  illustrates  and  enforces  down  to 
the  4th  verse  of  the  fifteenth  chapter. 

"  I  know,  and  am  persuaded  by  the  Lord  Jesus,  that  there 
is  nothing  unclean  of  itself:  but  to  him  that  esteemeth  any- 
thing to  be  imclean,  to  him  it  is  unclean.  But  if  thy  brother 
be  grieved  with  thy  meat,  now  walkest  thou  not  charitably. 
Destroy  not  him  with  thy  meat  for  whom  Christ  died."  ^  It 
is  well  remarked  by  Tholuck,  that  "  the  spirit  which  Paul 

'  Ver.  14, 1^. 


526  PRACTICAL.  [part  III. 

evinces  in  these  exhortations  proves  what  a  mighty  influence 
the  Christian  faith  had  had  in  making  him  indulgent  and 
humble ;  for,  if  we  reflect  on  his  natural  chai'acter,  Ave  can 
well  suppose  that  he  would  have  been  more  disposed  to  kindle 
into  anger  at  the  weak  and  scrupulous,  and  to  treat  them  with 
severity.  But  the  Spirit  of  Christ  had  taught  him  to  be  weak 
with  the  weak,  so  that  he  says,  1  Cor.  viii.  13,  '  If  meat  make 
my  brother  to  offend,  I  will  eat  no  meat  while  the  world  stand- 
eth,  lest  I  make  my  brother  to  offend,'  And  in  the  Christian 
Church,  which  is  never  but  composed  of  those  who  must  bear 
with,  and  those  who  must  be  borne  with,  this  is  the  only  way 
in  which  the  bond  of  perfectness  and  of  peace  can  subsist ;  to 
wit,  when  the  child  aspires  to  manhood,  and  the  man  becomes 
a  child.  Such  mutual  subordination  and  forbearance  is  a 
salutary  medicine  for  pride." 

The  apostle  states  his  full  persuasion  that  the  distinction  of 
foods,  which  had  originated  entirely  in  the  positive  laws  of 
Moses,  and  not  fi'om  any  essential  difference  of  a  moral  kind 
in  the  different  articles  of  diet,  had  ceased  in  consequence  of 
that  law  having  merged  in  the  new  dispensation  :  "  I  know, 
and  am  persuaded  by  the  Lord  Jesus,  that  there  is  nothing 
unclean  of  itself."  The  Lord — the  one  ISIaster — had  revealed 
this  to  him  by  His  Spirit.  He  had  "  received  of  the  Lord" 
"  that  every  creature  of  God  is  good,  and  nothing  to  be  re- 
fused, if  it  be  received  with  thanksgiving ;  for  it  is  sanctified 
by  the  word  of  God" — by  Divine  appointment,  probably  re- 
ferring to  the  permission  given  to  Noah  (Gen.  xix.  3),  after- 
ward limited  by  the  law  of  Moses,  but  now  restored  to  its 
pristine  extent — "  and  by  prayer,"  ^ 

The  apostle  here  decidedly  gives  his  sanction  to  the  senti- 
ment of  those  who  were  strong  in  the  faith.  It  was  this 
revelation  that  enabled  him  to  assert  so  unequivocally  that 
the  strong  in  the  faith,  though  condemned  in  his  practice  by 
his  weak  brother,  would  be  "  held  up" — "  made  to  stand,"  in 
the  judgment  by  God;'  but,  while  this  was  his  conviction, 

»  1  Tim.  iv.  3-5.  -  Vcr.  4. 


SECT.  IV.]  or  TERMS  OF  COMMUNION.  527 

and  ought  to  have  been  the  conviction  of  all  who  heard  him 
make  such  an  avowal,  yet,  notwithstanding,  there  were  per- 
sons— sincere  Christians  toO' — who  esteemed  certain  articles  of 
food  to  be  unclean  ;  and  he  declares  that  "  to  them  they  were 
unclean."  They  could  not  eat  of  them  without  violating  a 
conscientious  conviction — without  doing  what  they  thought 
inconsistent  with  the  will  of  God — without,  in  one  word,  com- 
mitting sin,  the  natural  effect  of  which  was  "  destruction." 
The  thing  is  not  wTong  in  itself;  but  the  scrupulous  brother 
reckons  it  wrong,  and  in  doing  it  would  violate  the  regard 
due  to  what  appears  to  his  mind  the  will  of  God.  This  is 
the  evil  which  the  apostle  contemplates  as  possible,  and  which 
he  sees  that  an  ostentatious  display  of  liberty,  on  the  part  of 
the  strong  Christian,  may  be  the  means  of  producing  in  the 
weak.  To  have  an  unrestricted  range  of  articles  of  food  is, 
on  different  grounds,  desirable.  Now,  an  unenlightened 
Jewish  Christian  feeling  this,  and  seeing  many  of  his  brethren 
— the  most  distinguished  for  their  intelligence  and  piety — in- 
dulging in  this,  might,  while  his  mind  remains  unenlightened, 
his  conscientious  convictions  unchanged,  be  induced  to  follow 
their  example  ;  and  thus,  though  doing  nothing  materially 
wrong,  in  truth  contract  much  guilt,  and  greatly  injure  his 
spu'itual  character. 

To  prevent  this  evil,  the  apostle  would  have  the  strong  to 
be  cautious  in  the  practical  assertion  of  their  privilege  :  "  But 
if  thy  brother  be  grieved  with  thy  meat,  now  walkest  thou  not 
charitably."  The  connective  particle  rendered  "  but,"  would 
have  been  better  translated  "  and" — there  is  no  contrast  be- 
tween Avhat  is  stated  in  the  last  clause  of  the  14th  verse  and 
the  first  clause  of  the  15th.  It  is  just  the  continuance  of  the 
statement  of  the  case — "  To  him  that  esteemeth  anything  to 
be  unclean,  to  him  it  is  unclean ;  and  if  such  a  brother  be 
grieved  with  thy  meat" — i.e.,  grieved  by  thine  assertion  of 
thy  right,  by  using  it,  to  eat  food  he  thinks  unclean.  The 
words,  "  grieved  by  thy  meat,"  have  been  very  generally 
entirely  misunderstood.  It  has  been  supposed  that  the  mean- 
ing is — '■  If  thy  eating  of  things  which  the  law  of  Moses  pro- 


528  PRACTICAL.  [part  III. 

hibits  makes  thy  Jewish  brother  uneasy— displeases  him, 
vexes  him,  in'itates  him — you  act  an  uncharitable  part  if  you 
persist  in  it.'  There  is  truth  in  this  ;  but  it  seems  plain  that 
that  is  not  the  apostle's  meaning.  The  grieved  brother  is  the 
brother  who,  by  the  conduct  of  the  strong,  has  been  induced 
to  trifle  with  the  convictions  of  his  conscience  by  imitating 
that  conduct,  and  has  thus  involved  himself  in  that  sin  which 
naturally  leads  to  destruction — sin  which,  if  it  do  not  lead  to 
destruction,  must  occasion  grief.  It  is  substantially  the  same 
case  that  is  detailed  1  Cor.  viii.  8-12  :  "Meat  commendeth  us 
not  to  God  :  for  neither,  if  we  eat,  are  Ave  the  better  ;  neither, 
if  we  eat  not,  are  we  the  worse.  But  take  heed,  lest  by  any 
means  this  liberty  of  yours  become  a  stumblingblock  to  them 
that  are  weak.  For  if  any  man  see  thee  which  hast  know- 
ledge sit  at  meat  in  the  idol's  temple,  shall  not  the  conscience 
of  him  which  is  weak  be  emboldened  to  eat  those  things  which 
are  offered  to  idols ;  and  through  thy  knowledge  shall  the 
weak  brother  perish,  for  whom  Christ  died  ?  But  when  ye 
sin  so  against  the  brethren,  and  wound  their  weak  conscience, 
ye  sin  against  Christ." 

The  injury,  then,  supposed  here  inflicted  on  the  weak 
brother  is,  as  in  the  case  of  the  Corinthians,  the  emboldening 
him  by  example  to  do  what  his  conscience  forbids  him  to  do  : 
of  so  much  more  importance  does  the  apostle  reckon  the  pre- 
servation of  an  undebauched  conscience,  to  strict  unity  of 
opinion  and  of  usage  in  minor  matters,  among  Christians. 
This  remark  as  to  the  nature  of  the  grief  or  injury  referred 
to,  must  be  kept  in  view  to  understand  the  force  of  what  the 
apostle  goes  on  to  say  to  the  strong  Christian,  which  is  sub- 
stantially this :  '  If  you  have  reason  to  think  that  such  Avill  be 
the  eflect  of  your  doing  what  you  justly  reckon  in  itself  war- 
rantable, but  Avhat  you  must  acknowledge  is  not,  except  in 
peculiar  circumstances,  obligatory,  you  act  an  uncharitable 
part  in  using  your  liberty.  You  are  doing  what  may  probably 
involve  your  brother  in  guilt,  and  in  the  grief,  and,  if  mercy 
prevent  not,  the  destruction,  Avhich  are  the  natural  results  of 
guilt.'    "  Destroy  not  thy  brother;"  that  is,  '  Do  not  what  may 


SECT.  IV.]  OF  TEEMS  OP  COMMUNION.  529 

end — what,  but  for  the  interposition  of  Divine  grace,  must 
end — in  his  destruction.  The  tendency  of  every  sin  is  to 
destroy  the  souh  And  will  you,  to  gratify  what  is  itself  an 
innocent,  though  comparatively  low,  appetency  of  your  nature, 
or  to  make  a  display  of  your  freedom  from  prejudices  which 
enslave  some  of  your  brethren — will  you  expose  to  hazard  a 
brother's  salvation — that  for  which  Clnrist  laid  down  His  life  ? 
If  you  can,  whatever  knowledge  you  may  have,  "  the  mind  of 
Christ  is  not  in  you."  ^  As  Bengel  says,  "  Will  you  make 
more  of  your  food,  than  Christ  did  of  His  life  ?  " 

But  regard  to  the  personal  interest  of  the  weak  brother  is 
not  the  only  motive  which  the  apostle  urges  on  the  strong 
Christian,  to  make  a  cautious  use  of  his  liberty.  The  otiuse 
of  Christ  was  implicated  in  this  matter.  "  Let  not  your  good 
be  evil  spoken  of."  ^  Interpreters  are  divided  as  to  the  refer- 
ence of  the  phrase,  "  your  good."  It  is  common  to  consider 
it  as  referring  to  the  liberty  of  using  all  kinds  of  wholesome 
food,  and  the  freedom  from  the  Judaical  restrictions  as  to 
time.  This  was  a  good  thing  enjoyed  by  the  strong  ;  and  an 
incautious,  uncharitable  use  of  it,  was  likely  to  lead  the  weak 
especially  to  "speak  evil  of  it" — to  blaspheme  and  calumniate 
it.  It  w^as  the  direct  way  to  prevent  the  enjoyment  of  this 
good  thing  fr'om  becoming  more  extensive  among  Christians. 
Every  such  uncharitable  act  deepened  in  hostile  minds  preju- 
dice against  it.  This  is  very  good  sense,  and  much  to  the 
apostle's  purpose.  Bvit  I  prefer  the  interpretation  that  con- 
siders the  phrase,  "  your  good,"  as  descriptive  of  the  Christian 
cause,  for  two  reasons  :  first,  it  includes  the  other;  and 
secondly,  it  seems  the  same  thing  that  is  here  termed  "  your 
good  thing,"  that  in  the  17th  verse  is  called  "  the  kingdom  of 
God,"  and  in  the  20th  verse,  "the  work  of  God."  From  the 
beginning  of  the  1 6th  verse,  to  the  end  of  the  first  clause  of 
the  20th  verse,  it  is  the  same  motive  which  the  apostle  illus- 
trates— the  bearing  of  the  conduct  referred  to  on  the  general 
interests  of  Christianity. 

1  Phil.  ii.  3-8.  *  Ver.  16. 

2  L 


530  PRACTICAL.  [part  III. 

How  well  Christianity  may  be  called  "  the  good  thing  "  of 
Christians,  needs  no  illustration.  They  are  intrusted  with  the 
care  of  this  good  thing — "the  power  of  God  to  salvation  to 
mankind."  Nothing  more  hinders  its  progress,  than  its  being 
"  evil  spoken  of."  Christians,  then,  are  to  guard  against  this, 
so  far  as  depends  on  them.  It  is  not,  indeed,  in  their  power 
to  prevent  their  religion  from  being  misrepresented  and 
abused ;  but  they  can  take  care  that  their  conduct  shall  not 
give  occasion  and  plausibility  to  the  misconceptions  and  calum- 
nies of  worldly  men.  "  Let  not  your  good  be  evil  spoken 
of,"  means,  '  Let  it  not  be  calumniated  through  your  impru- 
dent or  improper  behaviour;'  just  as  the  apostle's  exhortations 
to  Titus  and  Timothy,  "  Let  no  man  despise  thee,"  "  Let  no 
man  despise  thy  youth,"  ^  mean,  '  Do  nothing  that  is  fitted  to 
produce  contempt.'  Nothing  had  a  more  obvious  tendency  to 
make  Christianity  the  object  at  once  of  dislike  and  contempt 
among  those  who  knew  little  or  nothing  of  It  but  from  the 
conduct  of  its  professors,  than  angry  controversies  about  such 
points  as  distinction  of  days  and  meats.  Nothing  was  more 
calculated  to  repel  and  disgust  an  inquirer,  and  to  afford  a 
handle  for  malignant  misrepresentation.  Eager  contentions 
about  such  comparative  trifles  gave  plausibility  to  the  sug- 
gestion, that  they  who  engaged  in  them  had  nothing  better 
to  contend  about,  and  led  the  svuTounding  heathen  to  sup- 
pose that  Christianity  was  merely  a  peculiar  form  of  Judaism, 
having  nothing  to  recommend  it  from  the  intelligence  of  its 
adherents,  if  their  controversies  were  to  form  the  measm'e  of 
their  understandings,  and  that  the  Christian  doctrines  referred, 
as  Festus  says,  to  "  certain  questions  of  that  superstition."  ^ 
Such  contentions,  too,  had  an  obvious  tendency  to  produce 
what  Paley  calls  "  contempt  before  inquiry,"  and  to  deter 
men  from  connecting  tliemselves  with  a  society  so  divided 
on  such  points,  and  showing  such  tempers.  This  Avas  gross 
injustice  to  the  good  cause  intrusted  to  their  care.  There 
was  much  about  it,  if  rightly  exhibited,  that  had  a  tendency 

1  Tit.  ii.  15;  1  Tiiu.  iv.  12.  2  ^^ts  xxv.  19. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  531 

to  produce  any  feeling  rather  than  contempt — much  which 
was  fitted  to  commend  it  to  the  respect  and  admiration  of 
mankind. 

This  is  what  the  apostle  next  adverts  to,  "  For  the  kingdom 
of  God  is  not  meat  and  drink ;  but  righteousness,  and  peace, 
and  joy  in  the  Holy  Ghost."  '  "  The^kingdom  of  God,"  "  of 
heaven,"  and  "  of  Christ,"  are  phrases  of  frequent  occurrence 
in  the  New  Testament,  and  all  refer  to  the  same  thing.  The 
better  order  of  things  to  be  introduced  by  the  great  promised 
Deliverer,  is  often,  in  the  Old  Testament  predictions,  repre- 
sented as  a  kingdom  of  celestial  origin,  of  which  Jehovah  is 
the  Sovereign,  and  Messiah,  the  King  and  King's  Son,  the 
great  administrator.  The  expression  sometimes  describes  this 
state  as  begun  on  earth,  sometimes  as  perfected  in  heaven. 
It  sometimes  refers  to  its  external  form,  sometimes  to  its  in- 
ternal organization  ;  sometimes  to  the  privileges  enjoyed  by, 
sometimes  to  the  responsibilities  laid  on,  those  who  are  its 
subjects.  In  the  passage  before  us,  I  think  there  can  be  no 
reasonable  doubt  that  it  refers  to  the  privileges  enjoyed  by 
those  who  have  by  foitli  entered  into  it.  These  are  not  of  an 
external,  but  of  a  spiritual  kind.  This  kingdom  "  is  not  meat 
and  drink."  The  being  fi-eed  from  the  restrictions  of  the 
Jewish  law,  does  not  form  the  grand  distinction  of  those  who 
belong  to  this  kingdom,  as  one  might  be  apt  to  suppose  from 
the  eagerness  of  some  of  the  strong,  but  not  wise,  Roman 
Christians,  to  assert  and  display  this  privilege.  Its  privileges 
are  of  a  far  higher  character.  They  are  "  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost."  It  has  been  common  to 
suppose  that  the  apostle's  meaning  here  is,  '  It  is  not  by  either 
abstaining  from,  or  indulging  in,  certain  articles  of  diet,  that 
a  man  is  to  show  that  he  is  in  the  kingdom  of  God, — it  is  by 
righteousness,  by  strict  justice,  by  living  righteously,  by  a 
peaceable  disposition,  and  by  a  habitual  cheerful,  happy  tem- 
per, growing  out  of  a  pacified  conscience  and  a  purified  heart, 
that  he  is  to  prove  himself  a  Christian.     Christianity  is  not 

1  Ver.  17. 


532  PRACTICAL.  [part  III. 

occupied  about  external,  but  about  internal  things  ;  not  aboiit 
ceremonial  distinctions,  but  about  moral  temper  and  behaviour.' 
Eut  neither  "peace,"  nor  "joy,"  as  used  in  the  text,  naturally 
express  the  meaning  thus  given  to  them,  and  the  word  "right- 
eousness," seems  to  have  its  ordinary  signification  in  the 
epistle — 'justification.'  The  apostle's  meaning  appears  to  be, 
'  You  give  a  degrading  and  false  view  of  Christianity  by  these 
contentions,  leading  men  to  think  that  freedom  from  cere- 
monial restriction  is  its  great  privilege;  while  the  truth  is,  jus- 
tification, peace  wdtli  God,  and  joy  in  God,  produced  by  the 
Holy  Ghost — these  are  the  characteristic  privileges  of  the 
children  of  the  kingdom,  as  these  are  the  privileges  illustrated 
in  the  former  part  of  the  epistle,  especially  at  the  beginning  of 
the  fifth  chapter.  If  you  would  not  have  your  good  evil 
spoken  of — if  you  would  wish  to  recommend  the  kingdom  of 
God,  give  prominence,  in  your  representations  of  it,  both  in 
word  and  in  conduct  to  these  grand  characteristics.  This  is 
the  way  to  recommend  your  religion  to  men,  as  well  as  to  se- 
cure the  approving  smile  of  God.' 

"  For  he  that  in  these  things  serveth  Christ,  is  acceptable 
to  God,  and  approved  of  men."  ^  It  is  the  man  who  enjoys 
these  privileges,  and  who,  in  their  enjoyment,  "serves  Christ" 
— yields  an  implicit  universal  obedience  to  His  laws,  who  is 
the  true  Christian.  He  is  the  person  whom  God  accej)ts  as  a 
worshipper,  whether  he  observes  the  law  of  JSIoses  or  disregards 
it.  And  he,  too,  is  the  man  who  is  "  approved  of  men."  His 
behaviour  commands  respect  and  gives  a  favourable,  because 
a  just,  view  of  the  religion  of  Christ,  fitted  to  put  to  silence 
the  ignorant  calumnies  of  foolish  men.  An  undue  attention 
to  lesser  matters  has  injured  Christianity ;  an  increasing 
attention  to  its  greater  matters  is  the  way  to  repair  these 
injuries. 

The  practical  inference  which  the  apostle  draws  from  this 
statement  is,  "  Let  us  therefore  follow  after  the  things  that 
make  for  peace,  and  things  whereby  one  may  edify  another."^ 

'  Ver.  18.  2  Ver.  19. 


1 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  533 

The  expression,  "  Things  which  make  for  peace,"  ^  describes 
the  opinions,  and  dispositions,  and  habits,  which  are  calcu- 
lated to  bind  together  in  holy  union  the  followers  of  Christ. 
"  Things  whereby  one  may  edify  another,"  is  another  descrip- 
tion of  the  same  opinions,  dispositions,  and  habits,  derived  from 
their  tendency  to  produce  mutual  Christian  improvement — in 
knowledge,  faith,  holiness,  useftdness,  and  comfort.  Disputes 
about  meats  and  days,  and  similar  subjects,  and  the  temper 
such  disputes  manifest  and  strengthen,  are  not  fitted  to  pro- 
mote either  the  peace  or  the  holiness  of  the  Chm'ch.  Let  the 
strong,  instead  of  outraging  the  prejiidices  of  their  weaker 
brethren,  bear  with  them,  and  even  yield  to  them,  so  far  as 
integrity  will  permit ;  and  let  them,  by  turning  their  attention 
to  the  great  characteristic  principles  of  Christian  truth,  and 
by  exemplifying  the  purity  and  benignity  of  the  Christian 
character  in  their  temper  and  conduct,  promote  their  spiritual 
improvement,  bind  them  in  the  close  bands  of  holy  affection 
to  themselves,  and  gradually  loosen  their  prejudices,  and  pre- 
pare their  minds  for  more  liberal  and  extended  views  of  those 
subjects  on  which  they  are  now  mistaken,  though  conscien- 
tiously mistaken. 

The  force  of  the  apostle's  deduction  deserv^es  to  be  noticed : 
"  Let  us  therefore"  etc.  Since  these  controversies  have  a 
tendency  to  injiu'e  the  character  of  Christianity,  and  since 
an  opposite  coiu'se  is  fitted  to  recommend  it,  as  the  former 
course  leads  to  division,  and  the  latter  to  union — as  the  one 
is  calculated  to  create  stumbling-blocks,  and  the  other  to 
promote  edification  —  let  us,  as  we  value  the  honour  of 
Christ,  the  progress  of  religion,  the  prosperity  of  the  Church, 
the  edification  of  the  brethren — let  us  avoid  such  "  vain 
j  anglings,"  such  "  strivings  about  the  law  which  are  vain," 
such  "  unlearned  questions,"  and  follow  peace,  and  truth,  and 
holiness. 

The  apostle  concludes  this  paragraph  in  the  first  clause  of 
the  20th  verse  (which  should  either  have  been  the  last  clause 

^  res  ri,i  iip'/;vr,g  =  rcc  ilpy,'jtK». 


534  PRACTICAL.  [part  III. 

of  the  19th,  or  have  stood  alone,  hke  verse  16,  which  begins 
the  paragraph)  :  "  For  meat  destroy  not  the  work  of  God." ' 
"  The  work  of  God"  is  often  understood  of  the  '  work  of  God 
in  the  heart  of  the  weak  in  the  faith.'  Of  all  Christians  it 
may  be  said,  "  They  are  His  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  God  hath  before  ordained  that 
they  should  walk  in  them  ;"^  "  He  worketh  in  them  both  to 
will  and  to  do  of  His  good  pleasure;"^  He  begins  "  a  good 
work  in  them,"  and  "  will  perform  it  until  the  day  of  Jesus 
Christ."*  In  this  case,  this  verse,  as  to  meaning,  is  spiony- 
mous  with  ver.  16.  But  it  seems  more  natural,  and  more 
agreeable  to  the  context  and  the  flow  of  thought,  to  under- 
stand  "  the  work  of  God"  to  be  "the  kingdom  of  God" — the 
progress  and  establishment  of  the  religion  of  Christ  among 
mankind.  "  This  is  the  work  of  God,  that  men  believe  on 
Him  whom  He  has  sent."  To  create  men  anew,  through  the 
mediation  of  His  Son,  by  the  operation  of  His  Spirit,  through 
the  instrumentality  of  His  Gospel,  this  is  "  the  work  of  God." 
To  "  destroy,"  is  often  equivalent  to  doing  what  has  a  ten- 
dency to  destroy,  as  in  ver.  15 — to  do  injury  to.^  Few  things 
would  have  a  greater  tendency  to  prevent  the  progress  of  the 
Gospel,  among  both  Jews  and  Gentiles,  than  the  giving  pro- 
minence to  the  controversy  here  referred  to.  To  decide  it  in 
the  one  way,  would  offend  the  Jews  ;  to  decide  it  in  the  other, 
would  throw  great  obstacles  in  the  way  of  the  conversion  of 
the  Gentiles.  The  veiy  existence  of  such  a  controversy  was 
fitted  to  prejudice  bystanders  against  Christianity  as  a  system 
occupied  with  such  trivial  contests ;  and  the  time  and  mental 
activity,  worse  than  wasted  in  such  a  strife,  otherwise  em- 
ployed, might  have  told  powerfully  on  the  edification  of  the 
Church  and  the  conversion  of  the  world. 

There  is  a  wonderful  energy  in  the  apostle's  words  :  "  For 
meat  do  not  destroy  the  loork  of  God."  The  contrast  between 
the  insignificance  of  the  subject  in  dispute,  and  the  magnitude 

1  Ver.  20.  -  Eph.  ii.  10.  3  phji.  Yx.  13.  *  Phil.  i.  G 

«  Acts  V.  38,  39 ;  2  Mac.  ii.  22. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  535 

of  the  evil  it  was  likely  to  produce,  is  very  striking.  '  Will 
you  really  do  what  is  so  monstrously  absurd,  as  well  as  obvi- 
ously wrong — will  you,  for  a  question  about  meats  ("  meats 
for  the  belly,  and  the  belly  for  meats,  but  God  will  destroy 
both  it  and  them"^) — will  you,  so  far  as  lies  in  your  power, 
prevent  the  progress  of  that  Gospel  which  brings  "  glory  to 
God  in  the  highest,"  which  is  fitted  to  save  innumerable 
souls  from  everlasting  death,  and  make  countless  myriads  of 
otherwise  hopelessly  lost  immortals  happy  for  ever  V 

The  applicableness  of  this  passage  to  the  Church  in  all  ages 
is  very  evident.  "  Woe"  has  been  "to  the  world"  because  of 
the  offences — "the  stumblingblocks,"  which  unchristian  con- 
troversies have  produced,  both  in  disputes  about  philosophical 
dogmas,  and  questions  on  which  the  inspired  word  gives  forth 
no  utterance — controversies  on  subjects  out  of  the  limits  of 
Christianity,  properly  so  called,  and  controversies  within  these 
limits  conducted  in  an  unchristian  spirit.  They  have  pre- 
vented the  spread  of  the  Gospel  and  the  conversion  of  man- 
kind, both  by  indisposing,  and  indeed  disabling,  the  Church 
for  making  the  necessary  exertions,  and  strengthening  the 
prejudices  of  unconverted  men  against  the  truth.  How  was 
the  progress  of  the  Gospel  interrupted,  and  ultimately  stopped, 
by  the  controversies  of  the  earlier  ages !  How  did  the  striv- 
ings among  the  Reformers,  especially  in  the  second  generation, 
turn  away  their  attention  from  their  proper  work !  How  has 
the  cause  of  Christ  in  our  land  been,  at  different  periods  of  its 
history,  injured  from  similar  causes !  It  is  one  of  the  proofs 
of  the  celestial  vitality  of  true  Christianity,  that  even  the  un- 
natural contests  of  her  true  disciples,  calculated  above  all  other 
causes  to  injure  and  destroy  it,  have  been  prevented  from 
producing  Avhat  might  not  be  the  designed,  but  what  was  the 
natural  result.  If  Christians  would  but  give  up  strifes  which 
have  fully  as  little  to  do  with  genuine  Christianity  as  the  con- 
troversy about  meats  and  days,  we  would  have  reason  to  hope 
that  the  word  of  the  Lord  would  have  a  freer  course  and  be 

1  1  Cor.  vi.  13. 


536  PRACTICAL.  [part  III. 

more  glorified.  "  When  tlie  envy  of  Epliraim  shall  cease,  and 
the  enemies  of  tl  udali  shall  be  cut  off" — rather,  the  hostile  ones 
in  Judah ;  when  "  Ephraim  shall  not  envy  Judah,  and  Judah 
shall  not  vex  Ephraim,"  then  they  shall,  as  a  united  body, 
soon  vanquish  a  hostile  world,  and  by  the  weapons  not  camal, 
but  mighty  through  God,  subdue  the  nations  to  the  obedi- 
ence of  Him  who  is  Lord  of  all.  They  are  His  rightful 
inheritance — "His  by  ancient  covenant,  ere  nations'  birth; 
and  He  has  made  them  His  by  piu'chase  since,  and  overpaid 
their  value  in  His  blood."  "  They  together  will  soon  fly  upon 
the  shoulders  of  the  Philistines  towards  the  west ;  they  shall 
spoil  them  of  the  east  together :  they  shall  lay  their  hand 
upon  Edom;  and  Moab  and  the  children  of  Amnion  shall 
obey  them."^  A  united  Church  would  soon  lead  to  a  con- 
verted world.     The  Lord  hasten  it  in  His  time. 

A  new  paragraph  commences  with  the  second  clause  of  the 
20th  verse,  in  which  the  apostle  urges  the  strong  to  a  prudent 
and  charitable  use  of  their  privilege  of  freedom  from  the  law 
of  Moses,  as  to  prohibited  meats  and  sacred  days,  from  a  con- 
sideration of  the  bad  consequences  which  might  result  from  an 
opposite  course,  in  leading  the  weaker  brethren  to  act  in  op- 
position to  their  own  conscientious  convictions ;  and  states 
strongly,  that  to  persist  in  doing  what  is  in  itself  lawful,  be- 
comes in  these  circumstances  criminal.  "All  things  are  pure; 
but  it  is  evil  for  that  man  who  eatcth  with  offence." '  "  All 
things"  refers  to  all  articles  of  food — those  prohibited,  as  well 
as  those  permitted,  by  the  law  of  Moses.  They  are  all  equally 
pure.  No  sin  is  connnitted  by  eating  any  of  them.  The  dis- 
tinction between  different  articles  of  food,  as  some  clean  and 
others  unclean,  is  no  more.  It  originated,  not  in  the  nature 
of  things,  but  in  positive  appointment.  The  ends  secured  by 
these  positive  ordinances  have  been  served  ;  the  law  enjoining 
them  has  been  repealed  by  the  same  authority  that  enacted 
it ;    and  no  modification  of  it  has  been   substituted  by  the 

1  Isa.  xi.  13,  14.  2  Ver.  20. 


SECT.  IV.]  OF  TEEMS  OF  COMMUNION.  537 

"  One  Lawgiver"  under  the  new  economy.  But,  wliile  thus 
there  is  no  harm  in — no  sin  contracted  by,  the  merely  eating 
any  kind  of  food,  yet  still  harm  may  be  done — sin  may  be  con- 
tracted, in  reference  to  this  matter.  It  is  a  just  remark,  that 
much  sin  is  committed  in  the  unlawful  use  of  what  is  itself 
lawful. 

"  It  is  evil  to  him  that  eateth  with  offence" — literally,  "  evil 
is  to  him  who  eateth  with  offence."  To  "  eat  with  or  through 
offence,"  is  a  remarkable  mode  of  expression.^  It  may  signify 
either  to  eat  so  as  to  be  offended,  or  stumbled,  or  led  into  sin, 
— or  to  eat  so  as  to  offend,  to  make  others  stumble,  or  lead 
them  into  sin.  Supposing  the  first  of  these  senses  to  be  its 
meaning  here,  the  person  described  is  he  who  eats  what  is 
indeed  in  itself  lawful  to  be  eaten,  but  with  regard  to  the  law- 
fulness of  which  he  is  not  convinced,  or,  it  may  be,  with  regard 
to  the  unlawfulness  of  eating  which  he  has  a  conviction.  He, 
in  eating  what  is  in  itself  lawful,  incurs  guilt,  for  he  does  what 
he  thinks  to  be  wrong ;  or,  at  any  rate,  what  he  is  not  sure  to 
be  right.  This  is  the  person  who,  in  ver.  23,  is  described  as 
eating  "in  doubt,  and  not  in  faith."  Of  this  being  wrong  there 
can  be  no  doubt ;  for,  as  the  apostle  states,  in  the  14th  verse, 
"  To  him  that  esteemeth  any  thing  to  be  unclean,  to  him  it  is 
unclean."  The  connection,  however,  leads  us  to  understand 
the  expression  in  the  other  senses — of  eating  so  as  to  give 
offence — so  as  to  cast  a  stumbling-block  before  a  brother — so  as 
to  expose  him  to  temptation,  perhaps  lead  him  into  sin.  The 
person  here  described  is  one  who  personally  has  no  doubts  or 
scruples  as  to  the  useof  articles  of  food — a  strong  Christian,  who, 
with  the  apostle,  is  persuaded  "that  nothing  is  unclean  of  itself." 
Even  by  this  person's  eating  an  article  of  food  prohibited  by 
the  law  of  Moses,  harm  may  be  done,  and  guilt  contracted,  if 
he  persist  in  doing  this,  while  he  is  aware  that,  in  doing  so,  he  is 
likely  to  lead  some  of  his  weaker  brethren  to  do  what,  though 
in  itself  not  wrong,  will  yet  defile  their  conscience,  because 

'  ^id.  Ti-qoTx.rjy.fixrog  irr^iovrt.   For  a  similar  use  of  the  prep,  lix,  see  Luke 
viii.  4  ;  Acts  xv.  27;  2  Cor.  x.  11  ;  Heb.  xiii.  22. 


538  PRACTICAL.  [part  III. 

not  warranted  by  their  convictions  of  what  is  right.  That 
this  is  the  just  view  of  the  meaning  of  the  clause,  seems  con- 
firmed by  the  fact  that  the  apostle,  in  the  words  which  imme- 
diately follow,  proceeds,  not  to  exhort  the  weak  Christian  to 
abstain  till  he  be  better  infonned,  but  the  strong  Christian  to 
abstain  in  circumstances  in  which  the  use  of  his  liberty  might 
injure  his  weak  brother.  To  eat  every  kind  of  food  was  lawful ; 
but,  if  eating  a  particular  kind  of  it  will  bring  a  brother  into 
spiritual  hazard,  I  must  not  eat  that  kind  of  food.  The  use  of 
it  is  lawful,  but  it  is  not  obligatory.  I  do  not  sin  in  refraining ; 
and,  to  prevent  sin,  I  must  do  every  thing  but  sin. 

While  it  is  evil  for  a  man  thus  to  eat  with  ofJence,  on  the 
other  hand — "  It  is  good  neither  to  eat  flesh,  nor  to  drink 
wine,  nor  anything  whereby  thy  brother  stumbleth,  or  is 
offended,  or  is  made  weak."^  This  is  the  same  sentiment 
stated  still  more  strongly  by  the  apostle,  1  Cor.  viii.  13 — 
"  Wherefore,  if  meat  maketh  my  brother  to  offend,  I  will  eat 
no  flesh  while  the  world  standeth,  lest  I  make  my  brother  to 
offend."  The  words  rendered  "  stumble,"  "  offend,"  "  make 
weak,"  are,  in  signification,  here  nearly  synonymous,  indicat- 
ing different  forms  and  degrees  of  spiritual  damage.  The 
general  rule  laid  down  is,  'We  are  bound  to  abstain  from  every- 
thing which  duty  does  not  require,  if  we  have  reason  to  think 
that,  by  not  doing  so,  we  shall  in  any  way  injure  the  spiritual 
interests  of  our  brethren.' 

In  the  two  succeeding  verses,  the  apostle  briefly,  but  com- 
prehensively, states  the  duties  of  both  the  classes  referred  to, 
with  regard  to  the  subject  under  discussion  :  "  Ilast  thou 
faith  ?  have  it  to  thyself  before  God.  Happy  is  he  that  con- 
demneth  not  himself  in  that  thing  which  he  alloweth.'"* 
"  Faith"  here  has  its  usual  meaning,  '  belief;'  but  it  refers  to 
the  particular  point  in  question.  "  Hast  thou  faith?"  or, 
"  Thou  hast  faith" — a  settled  conviction  on  this  subject.  Thou 
art  "  fully  persuaded  in  thy  own  mind ;"  ^  "  thou  knowest, 
and  art  persuaded."''     What,  then?     "Have  it  to  thyself 

1  Ver.  21.  2  vcr.  22.  '  Ver.  5.  *  Vcr.  14. 


SECT.  lY.]       OF  TERMS  OF  COMMUNION.  539 

before  God."  These  words  are  often  interpreted  as  if  they 
were  equivalent  to — '  Keep  your  faith  to  yourself;  you  are  not 
required  to  surrender  it;  but  conceal  it  where  it  may  do 
harm.'  I  cannot  believe  this  to  be  the  apostle's  meaning. 
He  did  not  keep  his  faith  on  this  subject  to  himself;  and  it 
would  have  been  strange  to  require  them  to  conceal  what  he 
so  plainly  declares.  Open  profession  of  what  we  are  persuaded 
to  be  truth  and  duty,  is  one  of  the  first  of  our  obligations  as 
rational,  social,  religious,  accountable  beings.^  No  good  can 
come  out  of  concealment  on  such  subjects.  Besides,  this  is 
not  the  natural  meaning  of  the  apostle's  words,  which  may  be 
rendered,  '  Have,  or  hold,  it  with  regard  to  thyself  before  God. 
Hold  fast  your  conscientious  conviction,  as  to  yourself,  before 
God — i.e.  as  under  His  eye — not  attempting  to  impose  it  on 
thy  brother.' 

This  advice  is  not,  in  itself,  inapplicable  to  either  of  the  two 
parties — the  weak  and  the  strong.  To  the  weak  it  might  be 
said,  "  Hast  thou  faith  ?  "  '  Are  you  fully  persuaded  that  you 
ought  to  abstain  from  certain  meats,  to  observe  certain  days, 
then  "  hold  your  faith,"  Avith  respect  to  yourself,  before  God — 
that  is,  piously,  as  in  His  sight ;  but  do  not  insist  that  your 
faith  should  be  the  rule  of  your  brethren's  conduct,  whose 
"  faith,"  on  this  subject,  is  different  from — opposite  to,  yours.' 

It  seems  clear,  however,  from  what  follows,  that  it  is  to 
"  the  strong"  that  the  apostle  here  refers  ;  and  that  his  mean- 
ing is — '  Are  you  convinced  that  all  legal  restrictions  are 
abolished  ?  Hold  that  comfortable  persuasion,  with  regard  to 
yourself,  before  God.  Be  thankful  that  your  mind  is  relieved 
from  scruples  and  perplexities,  and  that  you  have  been  made 
to  understand  the  Kberty  of  the  Gospel ;  but,  before  your 
weak  brethren,  who  may  be  injured  by  your  doing  what  is 
rather  the  availing  yourself  of  a  privilege  than  the  discharge 
of  an  obligation,  while  you  use  all  proper  means  that  they 


'  A  most  satisfactory  discussion  of  this  important  subject,  in  all  its 
bearings,  is  to  be  found  in  M.  Vinet's  masterly  work — "  Essai  sur  la 
Manifestation  des  Convictions  Religieuses." 


540  PRACTICAL.  [part  III. 

may  become  better  informed,  abstain  from  that  which  may 
probably  injiire  them,  and  which,  though  conscience  allows  it, 
it  by  no  means  prescribes  to  you.  Be  thankful  for  the  en- 
larged views  you  have  obtained ;  but,  in  following  them  out, 
"  let  all  things  be  done  in  charity." '  ^ 

"  Happy  is  he  that  condemneth  not  himself  in  that  thing 
which  he  alloweth."  He  is  truly  happy  who  has  an  enlight- 
ened conscience,  and  acts  according  to  it — who  "  walks  at 
liberty,  keeping  God's  commandments" — bound  with  no  cords 
but  those  of  love — no  bands  but  those  of  a  man ;  and  so  using 
his  liberty,  that  he  has  no  cause  to  condemn  himself  as  in- 
attentive to  the  demands  of  love  towards  his  weak  brethren. 
Such  a  man  is  far  happier  than  his  scrupulous  unenlightened 
brother,  who,  even  although  conscientious,  exposes  himself  to 
needless  privations,  and  involves  himself  in  endless  perplexi- 
ties ;  and  in  a  still  higher  degree  is  he  happier  than  him  who 
does  condemn  himself  in  that  which  he  alloweth.  Such  w^as 
the  case  of  the  weak  Christians,  who,  while  convinced  of  the 
continued  obligation  of  the  Mosaic  restrictions — or,  at  any 
rate,  not  convinced  of  their  being  annulled — from  whatever 
motive,  practically,  even  in  a  single  instance,  disregarded 
them. 

"  And" — rather,  'but'^ — "  he  that  doubteth  is  damned  if 
he  eat,  because  he  eateth  not  of  faith  :  for  whatsoever  is  not 
of  faith  is  sin."^  "  He  that  doubteth"  is  opposed  to  "  He  who 
hath  faith."*  The  person  described  is  he  who  is  not  persuaded 
that  it  is  la\^•ful  to  cat  of  meats  prohibited  by  the  law  of  ISloses, 
and  yet  does  eat  of  them.  This  person,  in  eating  them,  is 
"  damned."  Eveiy  one  feels  that  this  is  a  very  harsh  ex- 
pression. It  was  an  unduly  strong  rendering  when  it  was 
made;  though  the  word  '  damn'  then  Avas  much  more  nearly, 
than  now,  equivalent  to  '  condemn.'  In  the  present  state  of 
the  language,  where  the  Avord  is  almost  exclusively  used  to 
describe  the  final  condemnation  and  punishment  of  the 
wicked,  it  is  an  incorrect  rendering.     The  meaning  is — Such 

»  1  Cor.  ivi.  14.  2  li,  3  Ver.  23.  *  Ver.  22. 


SECT.  IV.]  OF  TER3IS  OF  COMMUNION.  541 

a  man  is  the  reverse  of  happy :  he  is  condemned — self-con- 
demned— condemned  by  his  bretliren,  even  by  the  strong — 
condemned  by  God ;  he  does  what  is  wrong,  and  what  he 
must  feel  to  be  wrong.  "  He  eateth  not  of  faith" — he  eateth 
without  being  persuaded  that  it  is  lawful  for  him  to  do  so  : 
he  must,  therefore,  be  condemned  in  what  he  does ;  "  for 
whatsoever  is  not  of  faith  is  sin."  These  words  have  often 
been  brought  forward  as  a  proof  that  a  man  must  be  a  believer 
in  Christ,  in  order  to  perform  any  duty  in  a  manner  accept- 
able to  God — as  if  it  were  synonymous  with  the  dogma  of  the 
English  Church,  in  her  thirteenth  article,  that  "  works  done 
before  the  grace  of  Christ,  and  the  inspiration  of  His  Spirit, 
are  not  pleasant  to  God,  but  rather  have  the  nature  of  sin ;" 
or  with  the  declaration  in  the  Epistle  to  the  Hebrews — "  For 
without  faith  it  is  impossible  to  please  God :  for  he  that  cometli 
to  God  must  believe  that  He  is,  and  that  He  is  the  rewarder 
of  them  that  diligently  seek  Him."  ^  But  they  have  no  du'ect 
bearing  on  this  doctrine.  They  contain  the  general  principle 
on  which  the  apostle  considers  the  weak  Christian  as  sinning 
in  eating  the  prohibited  meats.  Whatsoever  a  man  doubts 
the  lawfulness  of,  he  ought  not  to  do — while  these  doubts 
continue,  he  cannot  do,  without  sin.  This  is  a  principle  which 
admits  of  no  exception,  which  is  far  from  being  the  case  with 
the  converse  proposition — which  some  would  place  on  the  same 
level  as  a  moral  axiom — 'Whatsoever  is  of  faith  is  duty.'  A 
man  may  be  very  fully  persuaded  that  a  thing  is  right,  while 
it  is  wrong.  Paul  himself  is  an  example  :  "  I  verily  thought," 
says  he,  "  that  I  ought  to  do  many  things  against  Jesus  of 
Nazareth."  ^  But  was  what  was  of  faith  here  duty  ?  Hear 
Paul's  own  opinion  :  "  I  was  a  blasphemer,  and  a  persecutor, 
and  injm'ious" — "  the  chief  of  sinners."^ 

In  the  first  verse  of  the  fifteenth  chapter,  the  apostle  draws 
the  conclusion  as  to  the  conduct  of  the  Roman  Church,  com- 
posed chiefly  of  Gentiles,  in  reference  to  their  Jewish  brethren 
weak  in  the  faith.     There  plainly  should  have  been  no  divi- 

1  Heb.  xi.  6,  ^  j^^ts  xxvi.  9,  ^  j  Tini.  i.  13,  15. 


542  PRACTICAL.  [part  III. 

sion  at  the  end  of  the  fourteenth  chapter.  Both  the  section 
and  the  part  of  the  Epistle  close  at  the  13th  verse. 

"  We  then  that  are  strong  ought  to  bear  the  infirmities  of 
the  weak,  and  not  to  please  ourselves."  ^  It  is  right  to  state, 
that  the  verses  25-27  of  the  next  chapter,  in  the  textus  re- 
ceptus,  are  in  some  MSS.  of  antiquity  and  authority  inserted 
here.  The  reasons  of  the  supposed  transposition  have  been 
the  subject  of  much  investigation.  The  evidence,  both  ex- 
ternal and  internal,  seems  in  favour  of  the  ordinary  arrange- 
ment. It  is  quite  amazing  how  much  learning  and  ingenuity 
have  been  expended  on  this  question. 

The  words,  "  We  then  that  are  strong" — or,  '  But  we  who 
are  strong' — "  ought  to  bear  the  infirmities  of  the  weak,  and 
not  to  please  ourselves,"  are  not  a  logical  inference  from  what 
has  been  just  said.  They  seem  connected  with  the  preced- 
ing context  thus  :  While  it  is  wrong  for  the  weak  Christian 
to  desist  from  acting  on  his  conscientious  views,  though  mis- 
taken, it  is  not  only  not  wrong  in  the  strong  Christian  to 
desist,  in  certain  circumstances,  to  act  on  his  conscientious 
views,  though  correct,  but  it  is  his  duty  "  to  bear  the  infirmi- 
ties of  his  weak  brother,  and  not  to  please  himself."  The 
reason  of  the  difference  is  plain  :  the  conviction  of  the  weak 
brother  is,  that  he  must  sin  if  he  disregard  the  legal  restric- 
tions ;  the  conviction  of  the  strong  brother  is  merely  that  he 
may,  without  sin,  disregard  them. 

The  strong  are  the  well-informed,  enlightened  Christians, 
among  whom  the  a})ostle  ranks  himself,  and  to  which  class, 
probably,  the  greater  part  of  the  Gentile  converts  belonged ; 
the  other  class — the  weak,  are  the  narrow-minded,  imperfectly- 
informed,  composed  chiefly,  if  not  exclusively,  of  Jewish 
converts,  and  likely  including  the  most  of  these. 

"  The  infirmities  of  the  weak,"  are  their  mistaken  aIcws, 
and  the  modes  of  conduct  to  which  they  led.  These  indicated 
weakness,  and  their  tendency  was  to  increase  weakness.  They 
imfitted  them  both  for  the  degree  of  Christian  enjoyment,  and 

'  Chap.  XV.  1. 


SECT.  IV.]  OF  TEEMS  OF  COMMUNION.  543 

Cliristian  activity  and  usefulness,  to  wliicli  they  otherwise 
might  have  attained.  It  was  the  duty  of  the  strong  Christians 
to  bear  with  these  infirmities  of  their  brethren.  They  were 
not  to  attempt  to  prevent  their  avowing  their  convictions,  or 
their  following  them  out  to  their  practical  consequences,  by 
threatening,  if  they  did,  to  renounce  communion  with  them  as 
Christian  brethren.  They  were  not  to  say,  as  has,  in  succeed- 
ing ages,  often  been  said  and  acted  on,  when  there  was  no  such 
strong  ground  to  stand  on  as  the  strong  bretliren  had — "  Our 
opinion  is  undoubtedly  true,  and  yours  is  undoubtedly  false ; 
our  practice  is  certainly  right,  and  yours  is  certainly  wrong. 
If  you  do  not  renounce  these  false  views,  and  abandon  these 
superstitious  practices,  we  cannot  admit  you  to  the  Lord's 
table  with  us.  We  are  not  agreed ;  how  can  we  Avalk  to- 
gether ? "  No ;  though  thinking  them  mistaken  in  these 
points,  yet,  having  evidence  that  they  were  sincerely  subject 
to  the  one  Master's  authority,  as  discerned  by  them — united 
in  the  faith,  and  love,  and  profession  of  the  grand  principles  of 
the  Christian  faith — they  were  to  walk  together  in  love,  even 
as  their  common  Lord  had  loved  them,  in  His  commandments 
and  ordinances. 

But  this  does  not  seem  to  be  exactly  what  the  apostle  is 
here  enjoining.  They  must  do  all  this  ;  but  they  must  do 
more  than  this.  They  must  not  only  forbear  with  their  weak 
brethren,  under  their  infirmities,  but  they  must  "  hear  their 
infirmities."  They  must  patiently  submit  to  such  personal 
inconveniences  as  may  very  probably  rise  out  of  the  infirmi- 
ties of  their  weak  brethren,  so  far  as  this  is  not  inconsistent 
with  their  own  conscientious  views  of  truth  and  duty,  and  is 
calculated  to  promote  the  spiritual  interests  of  these  brethren. 
For  example,  in  the  case  before  us,  they  must  not  only  allow 
their  weak  brethren  to  regulate  their  own  conduct  according 
to  their  own  convictions — they  must  not  only  not  require 
them  to  eat  the  forbidden  meats,  nor  disregard  the  consecrated 
days,  but  they  must  also  refrain  from  the  practical  display  of 
their  own  opinions  respecting  freedom  from  legal  restrictions 
— they  must  decline  the  use  of  what  they  know  to  be  their 


544  PRACTICAL.  [part  III. 

privilege,  in  circumstances  in  which  they  see  that  this  would 
imperil  the  spiritual  interests  of  their  brethren. 

This  course  is  so  far  from  being  inconsistent  with  a  distinct 
avowal — a  strong  assertion  of  their  sentiments,  on  the  part  of 
the  strong,  that  it  seems  to  imply  it.  For  .the  strong  practi- 
cally to  comply  with  the  weak,  without  explaining  the  prin- 
ciples on  which  they  did  it,  would  have  been  to  confirm  them 
in  their  prejudices,  and  to  lay  a  foundation  for  their  continu- 
ing for  ever  weak ;  w^hereas  compliance,  so  far  as  conscience 
permitted,  while  the  true  reason  of  it  was  assigned,  was  highly 
fitted  to  prepare  the  minds  of  the  weak  for  wider  and  juster 
views  of  the  truth.  The  former  would  have  been  detestable 
hypocrisy :  if  wisdom,  that  which  is  of  the  earth,  earthy ;  the 
latter  was  true  charity — "  the  wisdom  that  cometh  from  above, 
pure,  peaceable." 

To  illustrate  the  subject  by  a  figure,  naturally  suggested  by 
the  terms  employed  by  the  apostle  :  Christians  are  a  band  of 
pilgrims,  from  the  city  of  Destruction  to  the  Jerusalem  that  is 
above.  Though  none  are  in  perfect  health — none  AAithout 
some  burden,  yet  still  some  are  comparatively  healthy,  strong, 
and  unencumbered ;  others  are  weak  and  sickl}',  and  very 
heavy  laden.  The  former  class  are  not  to  form  themselves 
into  a  separate  band,  and  push  forward,  regardless  of  what 
may  become  of  their  less  fortunate  brethren,  leaving  them  to 
follow  as  they  may.  No,  they  are  to  remain,  what  the  Lord 
of  the  pilgrims  made  them,  one  society — a  band  of  brothers. 
The  strong  and  unencumbered  are  to  help  forward  the  weak 
and  burdened.  They  are  not,  indeed,  in  order  that  the  whole 
company  may  appear  alike,  to  pretend  that  they  also  are  weak 
and  heavy  laden  ;  still  less,  if  possible,  are  they  voluntarily  to 
reduce  themselves  in  these  respects  to  a  level  with  their  breth- 
ren ;  but  they  are  patiently  to  submit  to  such  inconveniences 
as  arise  out  of  their  connection  with  such  companions,  and 
while  using  every  means  to  have  their  diseases  cured,  and  their 
strength  increased,  and  their  burdens  removed  or  lessened, 
they  must  not  at  })resent  attempt  to  make  them  move  faster 
than  they  are  able,  as  that  would  be  likely  to  produce  stum- 


SECT.  IV.]  OF  TERMS  OF  COMMUXION.  545 

bling  and  falling.  How  happy  would  it  have  been,  how- 
happy  would  it  be,  if  all  the  weak  were  treated  by  the  strong  as 
Feeblemind,  in  the  Pilgrinis  Progress,  says  he  was  treated  by 
his  brethren  :  "  Indeed,  I  have  found  much  relief  from  pil- 
grims, though  none  was  willing  to  go  so  softly  as  I  am  forced 
to  do  :  yet  still,  as  they  came  on,  they  bid  me  be  of  good 
cheer,  and  said,  that  it  was  the  will  of  the  Lord  that  comfort 
should  be  given  to  the  feeble-minded,  and  so  went  on  their  own 
pace." 

Thus  they  were  to  bear  the  bui'dens  of  the  weak,  and  not 
to  please  themselves  by  following  a  course  that  might  be  more 
agreeable  to  themselves,  but  would  be  inconsistent  with  the 
welfare  of  their  weak  brethren.  Strong  Christians  should  be 
followers  of  Paul,  the  very  Samson  of  the  faith,  and  take  for 
their  motto  his  words,  "  I  please  all  men  in  all  things  ;  not 
seeking  mine  own  profit,  but  the  profit  of  many,  that  they 
may  be  saved."  ^ 

It  deserves  to  be  noticed,  that  the  mode  of  conduct  here  re- 
commended is  not  a  matter  of  option,  but  of  duty.  The 
words  contain  not  a  counsel  only,  but  a  command  :  "  We  that 
are  strong  02(ght  to  bear  the  infirmities  of  the  weak,  and  not 
to  please  ourselves."  The  apostle  proceeds  to  show  them  a 
more  excellent  way  than  "  pleasing  themselves." 

"  Let  every  one  please  his  brother  for  his  good  to  edifica- 
tion."^ Christians  are  not  only  not  to  "offend"  one  another, 
that  is,  to  stumble,  to  tempt,  to  give  occasion  to  sin,  they 
are  to  seek  to  please  each  other.  The  strong  Christian  is, 
by  every  means  consistent  with  truth  and  duty,  to  endea- 
vour to  keep  on  good  terms  with  his  weak  brother.  It  is  only 
thus  that  he  is  likely  to  be  really  useful  to  him.  If  a  man  has 
not  confidence  in  our  friendly  regards,  he  is  not  likely  to  listen 
to  our  counsels.  But  the  command  "to  please"  has  its  limits. 
These  are  indicated  by  the  end  to  be  sought — "  For  good  to 
edification."     The  phrase  rendered  "for  good,"*  may  either 

'  rUgrim's  Progress,  Part  II.  -  1  Cor.  x.  33. 

^  V^er.  2.  ''  «'-  ~o  dyctdou. 

2  M 


546  PRACTICAL.  [part  III. 

signify,  '  In  reference  to  that  which  is  good,' — in  reference  to 
his  rehgion,  "that  good  thing;"  or,  '  So  far  as  it  is  fitted  to 
promote  the  individual's  welfare.'  In  this  last  case,  the  two 
phrases  are  nearly  synonymous ;  the  second  phrase  is  expla- 
natory of  the  first.  They  were  to  seek  to  please  so  far  as,  and 
no  further  than,  is  consistent  with  the  spiritual  improvement 
of  the  weak  brother.  He  would  have  been  best  pleased  by 
the  strong  adopting  his  views,  and  professing  a  belief  that  the 
Mosaic  restrictions  were  still  in  force;  but  this  would  not  have 
been  to  "  please  him  for  edification."  We  must  not  seek  to 
please  men  by  flattering  their  prejudices.  When  men  can  be 
both  pleased  and  profited,  it  is  very  right  they  should  be 
pleased.  But  it  often  happens  that  the  two  things  are  utterly 
incompatible.  Even  good  men  cannot  always  be  pleased  and 
profited  at  the  same  time.  To  please,  you  must  sometimes  do 
what  would  injure  them ;  and  to  profit  them,  you  must  do 
what  is  likely  to  offend  them.  The  apostle  does  not  here  con- 
trast pleasing  men  with  profiting  them,  but  pleasing  others 
>Wtli  pleasing  ourselves.  Instead  of  pleasing  ovirselves,  we  are 
to  please  others,  so  far  as  that  is  calculated  to  promote  edifica- 
tion. 

The  injunction  is  enforced  by  a  most  powerful  motive : 
"For  even  Christ  pleased  not  Himself;  but,  as  it  is  written, 
The  reproaches  which  were  cast  on  thee,  have  fallen  on  Me."^ 
Even  our  Lord  pleased  not  Himself,  sought  not  self-indulgence, 
shunned  not  self-sacrifice — readily  bore  our  griefs,  caiTied  our 
sorrows.  If  He,  the  Master,  did  not,  how  ill  does  it  become  the 
disciples  to  please  themselves  ?  He  soiight  not  His  own  things, 
He  sought  the  things  of  others.  His  whole  work  was  a  great 
act  of  self-denial — of  disinterested,  wise  kindness.  How  did 
He  manifest  this  in  His  conduct  to  the  chosen  disciples !  How 
strong  was  He,  how  weak  were  they !  "  How  wide  the  in- 
terval," to  use  the  words  of  Robert  Hall,  "  which  separated 
His  religious  knowledge  and  attainments  from  theirs !  He, 
the  fountain  of  illumination — they,  encompassed  with  infir- 

'  Ver.  3. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  547 

mities  !  But  did  He  recede  from  them  on  that  account  ? 
No,  He  drew  the  bond  of  union  closer,  imparted  successive 
streams  of  effulgence,  till  He  incorporated  His  spirit  with 
theirs,  and  elevated  them  into  a  nearer  resemblance  with  Him- 
self." He  sought  to  please  them  ;  but  His  great  end  was 
edification — building  up  the  great  work  of  God. 

According  to  his  manner,  the  apostle  refers  to  an  ancient 
prophetic  oracle  describing  this  feature  in  Christ — Messiah 
the  Prince  :  "  As  it  is  written,  The  reproaches  which  were 
cast  on  thee,  fell  on  Me."  The  passage  is  quoted  from  the 
sixty-ninth  Psalm,  which  has  all  the  characters  of  a  Messianic 
oracle.  Even  though  it  had  not  been  directly  apphed  to  our 
Lord  in  the  New  Testament,  there  is  much  in  it  pointing  it 
out  as  one  of  the  Psalms  in  which  "  it  is  written  of  Christ;"  and 
it  is  directly  applied  to  our  Lord,  not  only  here,  but  in  chap, 
xi.  10,  and  in  John  ii.  17;  xix.  28.  It  is  not  easy  to  say 
whether  the  apostle's  object  was  to  illustrate  oiu'  Lord's  disin- 
terestedness, in  reference  to  the  sacrifices  He  made  for  the  in- 
dividuals He  came  to  save,  or  in  reference  to  the  grand  public 
interest  of  the  Divine  glory  and  the  moral  order  of  the  uni- 
verse, with  the  cai'e  of  which  He  was  intrusted.  But  for  the 
sake  of  saving  men.  He  never  needed  to  have  been  in  circum- 
stances in  which  He  could  have  been  exposed  to  "such  con- 
tradiction of  sinners  against  Himself."  Had  He  sought  His 
happiness  in  self-indulgence.  He  need  never  have  laid  aside 
*'  the  form  of  God,"  nor  taken  on  Him  "  the  form  of  a  servant." 
Perhaps  the  passage,  however,  more  directly  and  naturally 
describes  that  noble  spirit  of  the  love  of  right  and  the  hatred 
of  iniquity,  which  led  Him  to  identify  Himself  with  the  cause 
of  God's  honour,  and  the  order  of  His  moral  government. 
He  overlooked  personal  insult  and  injury ;  but  when  He  saw 
God  dishonoured,  the  cause  of  truth  and  righteousness 
trampled  on,  He  was  fnll  of  holy  indignation.  "  The  zeal  of 
God's  house  even  consumed  Him."  It  was  a  want  of  a  truly 
public  spirit,  and  a  little-minded,  cold-hearted  selfishness,  that 
lay  at  the  foundation  of  the  evils  which  the  apostle  wished  to 
prcA^ent  or  cure — the  strong  contemning  the  weak,  the  weak 


548  PRACTICAL.  [part  III. 

condemning  the  strong.     Conld  Christians  be  brought  to  for- 
get their  insignificant  personal    and  sectarian   objects,   and 
steadily  contemplate  the  great  objects  wliich,  as  Christians, 
they  should  be  supremely  seeking — the  honour  of  God,  and 
the  salvation  of  mankind,  by  the  universal  diffusion  of  Chris- 
tian truth — it  would  be  impossible  for  them  to  waste  their  time 
and  their  talents,  as  they  often  have  done,  in  agitating  un- 
learned questions — "  questions  which  gender  strifes,  instead  of 
godly  edifying."    It  is  greatly  to  be  feared  that  a  large  portion 
of  those  controversies  which  have  torn  the  seamless  robe  of 
Christ  into  shreds,  broken  His  body  into  fragments,  and  pro- 
digiously retarded  the  progress  of  the  Gospel  and  the  conver- 
sion of  the  world,  have  originated  and  been  prosecuted  under 
the  influence  of  the  principle  here  so  strongly  condemned — 
the  wish  to  please  ourselves  ;  and  nothing  is  better  fitted  than 
a  contemplation  of  the  opposite  temper,  as  exemplified  by  our 
Lord,  to  shame  us  out  of  our  selfishness,  and  to  awake  within 
us  a  more  generous  spirit.     Ah  !  had  He  been  influenced  by 
the  narrow,  illiberal,    self-seeking    spmt,   that  has   been  too 
conspicuous  in  the  character  and  conduct  even  of  His  genuine 
disciples,  what  would  have  become  of  the  infinitely  important 
interests  of  the  Divine  glory  and  human  salvation  with  which 
He  was  intrusted  ?     It  would  be  good  for  a  Christian,  espe- 
cially when  placed  in  circumstances  similar  to  those  of  the 
Roman  Church  when  this  epistle  was  written,  often  to  ask 
himself,  '  Am  I  acting  the  part  Christ  would  have  done,  had 
He  been  placed  in  my  circumstances?     He  took  good  care 
that,  if  "  the  good  thing"  was  evil  spoken  of,  it  should  not  be 
owing  to  anything  He  said  or  did.    What  amount,  think  you, 
of  self-gratification,  in  the  shape  of  ease,  or  wealth,  or  honour, 
could  have  induced  Him  to  do  anything  that  by  possibility 
could  injure,   not  to  say  destroy,  the  work  of  God  ?     The 
temptation,  "  All  the  kingdoms  of  the  world,  and  the  glory  of 
them,  will  I  give  Thee,"  is  met  with  the  indignant,  "Get  thee 
behind  me,  Satan  ;"  and  how  willingly  did  He,  "though  He 
was  rich,  become  poor,  that  men  through  His  poverty  might  be 
rich  !"     The   sam.e  exhortation   siibstantially,   and  the  same 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  549 

motive,  too,  are  most  powerfully  m'ged  in  the  epistle  to  the 
Philippians  :  "  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  others.  Let  this  mind  be  in 
you,  which  was  also  in  Christ  Jesus:  who,  being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  with  God  ;  but  made 
Himself  of  no  reputation,  and  took  upon  Him  the  form  of  a 
servant,  and  was  made  in  the  likeness  of  men ;  and  being 
found  in  fashion  as  a  man,  he  humbled  Hiuiself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross."  ^ 

Li  the  4th  verse,  the  apostle  introduces  a  remark  by  the 
way,  respecting  the  important  use  which  the  Old  Testament 
Scriptures,  from  which  he  had  made  a  quotation,  were  intended 
and  fitted  to  serve  to  Christians :  "  For  whatsoever  thino;s  were 
written  aforetime  were  %mtten  for  our  learning ;  that  we, 
through  faith  and  patience  of  the  Scriptures,  might  have  hope."^ 
"  For,"  is  here  equivalent  to — '  I  make  this  quotation,  that  you 
may  be  impressed  with  a  sense  of  the  value  of  the  Old  Testa- 
ment Scriptures.'  The  Gentile  churches  were  in  danger  of 
regarding  these  holy  writings  as  interesting  chiefly,  if  not  exclu- 
sively, to  the  Jews,  and  as  referring  to  a  state  of  things  which 
had  passed  away.  .We  find  the  sentiment  in  the  text,  repeat- 
edly and  strongly  stated  by  the  apostle.  He  tells  us  that  the 
history  of  Abraham's  justification  "was  A\Titten,  not  for  his  sake 
alone,  but  for  us  also  ; "  ^  that  what  things  happened  to  the 
Israelites,  "  happened  to  them  for  ensamples,  and  are  written 
for  our  admonition,  on  whom  the  ends  of  the  world  are  come;"* 
that  "  the  Holy  Scriptures,"  with  which  Timothy  had  been 
familiar  from  his  infancy,  were  "  able  to  make  him  wise  to 
salvation,  through  faith  that  was  in  Christ,"  and,  "  given  by 
Divine  inspiration,  were  all  profitable  for  doctrine,  and  for 
reproof,  and  for  correction,  and  for  instruction  in  righteous- 
ness, that  the  man  of  God  might  be  perfect,  thoroughly  fur- 
nished unto  all  good  works."  ^     And  the  Apostle  Peter  tells 

'  Phil.  ii.  4-8.  ^  Ver.  4.  "  Chap.  iv.  23,  24. 

*  1  Cor.  X.  11.  '  2  Tim.  iii.  15-J7. 


550  PRACTICAL.  [I'AKT  HI. 

US  that  the  prophets  ministered  "  to  us  rather  than  to  them- 
selves," '  and  calls  on  Christians  to  "  give  heed  to  the  con- 
firmed word  of  prophecy,  as  to  a  light  shining  in  a  dark 
place,  till  the  day  dawned  and  the  day-star  arose  in  their 
hearts."^  "  Whatsoever  things  were  written  aforetime  " — i.e., 
the  ancient  sacred  books  of  the  Jews — "  were  written  for 
our  learning^^  The  word  "  learning "  is  used  here  in  the 
sense  of  "teaching,"  which  is  the  meaning  of  the  original 
tenn.^  They  were  written  to  teach  tis,  as  well  as  those  to 
whom  they  were  originally  given.  The  manner  in  which  they 
were  to  serve  the  purpose  of  practical  instruction  is  thus  de- 
scribed :  "  that  we,  through  patience  and  comfort  of  the  Scrip- 
tures, might  have  hope."  Patience,*  ordinarily,  in  the  New 
Testament  signifies  perseverance.  To  bring  forth  fruit  xoith 
patience,  is  to  continue  to  bring  forth  fruit.^  In  Rom.  ii.  7,  it 
is  rendered  "  patient  continuance."  "  To  run  with  patience," 
in  Heb.  xii.  1,  is  to  persevere  in  running.  The  patience,  or 
rather  perseverance,  of  the  Scriptures,  is  the  perseverance 
which  the  Scriptures  enjoin,  and  which  the  belief  of  them 
produces.  The  word  "  comfort,"  ^  signifies  exhortation  as  well 
as  comfort.  It  is  the  word  rendered  exhortation  in  verse  8, 
and  often  elsewhere  ;  and  here,  the  comfort  of  the  Scriptures 
expresses  that  impressive  and  consolatory  instruction  which 
the  Scriptures  communicate.  Now,  it  is  tlie  design  of  the 
Old  Testament  Scriptures  so  to  teach  us,  that  by  the  per- 
severing cleaving  to  truth  and  duty  which  they  enjoin,  and 
when  believed,  produce,  and  through  the  powerful  persua- 
sive consolatory  exhortation  which  they  give  us, — we  may 
have  hope."  To  have  hope,  may  mean  to  obtain  hope ;  but 
men  obtain  hope  not  by  persevering  under  the  influence  of 
scriptural  instruction  in  the  right  way  —  they  must  have 
hope  before  they  can  enter  on  that  way ;  the  hope  wliich 
makes  not  ashamed  is  produced  "  by  the  love  of  God  shed 
abroad  in  the  heart  by  the  Holy  Ghost"  ^ — by  knowing  the  love 

'  1  Pet.  i.  VI.  ^2  Pet.  i.  10.  ''  hilxanoihixy.  *  u7r'>,uott-/i. 

*  Luke  viii.  15.      ''  TupxKXmt;'  ^  Chap.  v.  5. 


SECT.  IV.]  OF  TER3IS  OF  COMMUNION.  551 

whicli  God  has  to  us  in  Christ  Jesus.  The  word  rendered 
"  have,"*  signifies  also  to  hold,  to  hold  fast,  to  keep  hold  of: 
Rev.  i.  16  ;  John  xiv.  21 ;  1  Tim.  iii.  9  ;  2  Tim.  i.  13.  This 
seems  to  be  its  meaning  here.  The  design  of  the  Old  Tes- 
tament Scriptures  is,  by  their  teaching,  to  enable  us,  through 
persevering  in  faith  and  duty,  and  under  the  influence  of  their 
powerful  and  persuasive  exhortations,  to  hold  fast  our  hope, 
which  cannot  be  maintained  in  a  course  of  apostacy  or  inat- 
tention to  the  exhortation  of  the  Scriptures. 

Knowing  that  "  every  good  gift  cometh  down  from  above, 
from  the  Father  of  lights,"  the  apostle  presents  a  prayer  that 
the  Romans  might  be  brought  into  such  a  state  of  unity  of 
mind  and  heart,  as  should  enable  them,  notwithstanding  their 
partial  differences  of  sentiment,  to  enjoy  the  delights  and  ad- 
vantages of  Christian  fellowship  :  "  Now  the  God  of  patience 
and  consolation  grant  you  to  be  like-minded  towards  one  an- 
other, according  to  Christ  Jesus;  that  ye  may  with  one  mind 
and  one  mouth  glorify  God,  even  the  Father  of  our  Lord  Jesus 
Christ."'  "The  God  of  patience,"  or  perseverance,  is  the 
God  wdio  is  the  author  of  patience  and  perseverance — who,  by 
His  Spirit,  works  the  perseverance  His  word  requires ;  the 
God  of  consolation,  is  the  author  of  that  powerful,  persuasive 
instruction  contained  in  His  word,  and  who,  by  His  Spirit, 
makes  it  effectual  for  persuading  and  comforting  men.  The 
apostle  prays  that,  in  these  characters.  He  might  produce  in 
the  Roman  Christians  such  a  mutual  unity  of  mind — such  a 
measure  of  common  sentiment  and  affection — as  would  enable 
them  to  perform  the  duties  of  church  fellowship,  in  together 
observing  the  ordinances  of  the  Gospel;  and  in  these,  "with 
one  mind  and  with  one  mouth,  might  glorify" — praise,  honour 
God  as  their  common  Father,  because  the  Father  of  their 
common  Lord. 

The  apostle  now  returns  to  his  exhortation,  that,  without 
reference  to  their  minor  differences,  the  strong  and  the  weak 
— which  was  a  distinction  nearly  coincident  with  the  Gentile 

'  lyfiu  ^  Ver.  o,  6. 


552  PRACTICAL.  '       [part  III. 

and  the  Jewish  members  of  the  Roman  Church — should  live  in 
cordial  fellowship  with  each  other;  and  follows  it  up  ])y  a 
statement  that  Jesus  Christ  was  the  minister  of  God  both  to 
the  Jews  and  the  Gentiles,  and  that  the  object  of  His  ministry 
was  to  unite  these  in  one  holy  society  to  the  praise  of  the  faith- 
fulness and  mercy  of  God.  This  is  the  substance  of  ver. 
7-12  :  "  Wherefore  receive  ye  one  another,  as  Christ  also 
received  us,  to  the  glory  of  God.  Now,"  or  '  and,'  "  I  say, 
that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the 
truth  of  God,  to  confirm  the  promises  made  unto  the  fathers : 
and  that  the  Gentiles  might  glorify  God  for  His  mercy ;  as  it 
is  written.  For  this  cause  I  will  confess  to  Thee  among  the 
Gentiles,  and  sing  unto  Thy  name.  And  again  he  saith, 
Rejoice,  ye  Gentiles,  with  His  people.  And  again.  Praise  the 
Lord,  all  ye  Gentiles;  and  laud  Him,  all  ye  people.  And 
again  Esaias  saith.  There  shall  l)e  a  root  of  Jesse,  and  He 
that  shall  rise  to  reign  over  the  Gentiles ;  in  Him  shall  the 
Gentiles  trust." 

The  7  th  verse  does  not  seem  an  inference  from  what  goes 
before.  "Wherefore"  is  equivalent  to  '  for  this  reason ;'  and  the 
reason  for  the  exhortation  is  to  be  found  in  the  second  part  of 
the  verse.  The  duty  enjoined,  is  receiving  one  another.  The 
word  "  receive"  is  to  be  understood  in  the  same  sense  as  in 
chap.  xiv.  1  :  '  Acknowledge  and  treat  one  another  as  Chris- 
tian brethren.  Notwithstanding  your  difterences  of  opinion, 
regard  one  another  as  servants  of  the  same  Lord — children  of 
the  same  Father.  Let  not  the  strong  exclude  the  weak,  and 
let  not  the  weak  witlidraw  from  the  strong.  Let  there  be  "no 
divisions  and  offences  among  you,  contrary  to  the  doctrine 
which  ye  have  learned."  ' 

This  exhortation  the  apostle  enforces  by  a  very  powerful 
motive  :  "  As  Christ  has  received  ns"  or,  according  to  a  more 
a[)proA'ed  reading,  '  }/ok — that  is,  all  of  you,  both  Jews  and 
Gentiles,  both  weak  and  strong.'  The  ])article  as  may  be  con- 
sidered either  as  a  particle  of  comparison  or  of  deduction.  In  the 
first  case,  it  describes  the  kind  of  reception  they  ought  to  givi' 
•  •ach  other  :    It  should  l)e  mudial,  Ih'  h;id  r('eci\ed  both; — cor- 


SECT.  IV,]  or  TERMS  OF  COMMUNION.  553 

dial,  thus  he  always  receives.  "The  Holy  Ghost,"  to  use  Peter's 
language,  "  fell  on  them" — the  Gentile  converts,  "as  He  did 
on  us" — the  Jewish  believers,  "  at  the  beginning."^  "  God, 
which  knoweth  the  hearts,  bare  them  witness,  giving  them  the 
Holy  Ghost,  even  as  He  did  unto  us ;  and  put  no  difference 
between  us  and  them,  purif)'ing  their  hearts  by  faith."" 

I  prefer  understanding  it  in  the  second  way,  as  chap.  i.  17  ; 
John  xvii.  2  ;  Rom.  i.  28  ;  1  Cor.  i.  6 ;  v.  7  ;  ^Eph.  i.  4 ;  Phil, 
i.  7.  It  introduces  the  reason  why  they  should  receive  one  an- 
other, and  that  is  a  powerful  one.  If  they  were  Christians 
themselves,  it  was  because  Christ  had  received  them :  and, 
if  He  liad  received  others  as  Christians,  on  what  ground  could 
they  exclude  them,  as  they  substantially  did,  so  far  as  they  were 
able,  by  refusing  to  associate  with  them  as  brethren  ?  Would 
not  this  be  to  set  up  their  own  opinion  in  opposition  to  the 
declared  mind  of  Christ,  saying,  '  He  takes  that  man  to  be  a 
Christian,  but  I  do  not^  This  was  the  Apostle  Peter's  A^ew 
of  the  subject.  As  soon  as  he  saw,  by  the  giving  of  the  Holy 
Ghost,  that  Christ  had  received  Cornelius  and  his  friends,  he 
said,  "  Can  any  man  forbid  water,  that  these  should  not  be 
baptized,  which  have  received  the  Holy  Ghost  as  well  as 
we?"^  '  Christ  has  received  them;  who  dare  refuse  to  receive 
them  r  And,  when  called  to  account  for  what  he  had  done, 
this  was  his  defence,  "  What  was  I,  tliat  I  could  withstand 
God?"* 

Christ  is  the  only  Head  of  His  Church — the  supreme  Lord 
of  that  spiritual  society.  It  is  His  prerogative  to  admit  men 
to  be  members  of  his  true  Church,  by  giving  them  His  Holy 
Spirit ;  and  it  is  equally  presumptuous  in  a  Christian,  or  a 
Christian  Church,  to  acknowledge  as  Christians,  by  admitting 
to  church  communion  persons  wdio  give  no  evidence  that 
Christ  has  received  them — who  obviously  have  not  His  Spirit, 
and  therefore  are  none  of  His, — and  to  refuse  to  admit  any 
individual  who  gives  the  requisite  evidence  that  He  has  re- 

1  Actsxi.  15.  2  AflH  XV.  S,  !). 

■'  Acts  X.  47.  *  Acts  xi.  17. 


554  PRACTICAL.  [part  III. 

ceived  him.  There  may  be,  certainly  tliere  is,  more  difficulty  in 
applying  this  test  for  admission  to  communion  now,  tlian  there 
was  in  the  primitive  age ;  but  the  rule  itself  is  unaltered  and 
unalterable.  Those  whom  Christ  appears  to  have  received 
are  to  be  received  by  us,  and  received  by  us  because  we  think 
they  have  been  received  by  Him. 

The  concluding  phrase,  "  to  the  glory  of  God,"  may  be 
connected  either  with  the  first  or  with  the  second  clause  of 
the  verse  :  "  receive  ye  one  another  to  the  glory  of  God," — or, 
"  Christ  has  received  you  to  the  glory  of  God."  If  joined  to 
the  first  clause,  it  signifies  the  ultimate  end  which  Christians 
should  have  in  view  in  receiving  one  another  as  brethren — 
'  that  God  may  be  glorified.'  The  union  of  Christians  greatly 
tends  to  honour  God.  Love,  mutual  love,  is  one  of  the  fruits 
of  the  Spirit — "  the  fruits  of  righteousness,  which  are  to  the 
praise  and  glory  of  God."  "  Herein  is  my  Father  glorified, 
that  ye  bring  forth  much  fruit."  ^  Union  among  Christians  is 
necessary',  both  to  their  own  edification,  and  to  the  conversion 
of  the  world ;  and  it  is  in  these  two  things  that  God  is  spe- 
cially glorified.  If  the  expression  be  connected  with  the  last 
clause,  then  it  refers  to  the  object  that  Christ  had  in  view  in 
collecting  a  Church.  He  receives  believing  Jews  and  Gen- 
tiles, that  God  may  be  glorified.  He  plants  the  trees  of  right- 
eousness in  the  vineyard  which  He  kee])s  night  and  day,  that 
the  Lord  may  be  glorified.  The  glorification  of  God  is  the 
great  object  of  all  He  did  on  earth,  of  all  He  does  in  heaven, 
in  order  to  the  receiving  men.  "  I  have  glorified  Thee  on  the 
earth."  "  Glorify  Thy  Son,  that  Thy  Son  also  may  glorify 
Tliee."^  There  is  nothing  to  prevent  our  considering  the 
words  as  belonging  to  both  clauses  :  ^  Keceive  ye  one  another 
to  the  glory  of  God,  even  as  Christ  has  also  received  you  to 
the  glory  of  God.  Both  do  what  He  has  done,  and  do  it  for 
the  same  pur})ose  as  He  has  done  it.  In  the  thing  itself,  and  in 
its  object.  He  has  set  you  an  example  that  ye  may  walk  in  His 
steps.'     That  the  primary  reference  is  to  Christ's  object  in  rc- 

'  John  XV.  8.  ■  John  xvii.  1,  4,  5. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  555 

ceiving  both  Jews  and  Gentiles  seems  probable ;  for  what  fol- 
lows is  an  illustration  of  how  He  is  a  minister  of  the  circumci- 
sion, so  as  to  show  forth  the  truth  of  God ;  and  how,  of  the 
Gentiles,  so  as  to  show  forth  His  mercy.  The  verses  that 
follow  are  in  close  connection  with  what  precedes  them,  and 
form  the  conclusion  of  the  section  in  which  the  apostle  shows 
what  is  the  term  of  church  fellowship,  and  how  Christians 
are,  in  accordance  with  that  term,  to  treat  each  other. 

The  object  of  the  apostle,  in  these  verses,  is  to  show  that 
Christ  has  indeed  received  both  Jews  and  Gentiles,  in  ac- 
cordance with  the  declarations  of  Old  Testament  Scripture, 
to  the  glory  of  the  Divine  faithfulness  and  grace.  And,  first, 
with  regard  to  the  Jews  :  "  Now,"  or  rather  '  And,'  "  I  say, 
that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the 
truth  of  God,  to  confirm  the  promises  made  unto  the  fathers."  ^ 
"  I  say,"  is  equivalent  to  '  This  is  what  I  say.'  "  Jesus  Christ 
was  a  minister  of  the  circumcision."  Jesus  was  the  minister 
of  God — appointed  by  Him,  directed  by  Him,  sustained  by 
Him,  rewarded  by  Him.  But,  while  God  was  the  author  of 
His  ministry,  men  were  the  objects  of  His  ministry —  men,  both 
Jews  and  Gentiles.  He  was,  in  the  first  instance,  the  "minister 
of  the  circumcision" — the  circumcised.  "He  came  to  His  own:" 
He  was  "  sent  to  the  lost  sheep  of  the  house  of  Israel."  To 
them  His  personal  ministry  was  in  a  great  measure  confined ; 
and  His  command  with  regard  to  His  Gospel  was,  that  it 
should  be  first  preached  to  the  Jews — ■"  Beginning  at  Jeru- 
salem ;"  and  "  to  the  children  of  the  prophets,  and  of  the  cove- 
nant which  God  made  with  their  fathers ;  to  them  first,  God 
having  raised  up  His  Son  Jesus,  seiit  Him  to  bless  them."^ 
He  gathered  the  outcasts  of  Israel  to  Himself,  and  made  them 
His  people.  This  was  done  "  for  the  truth  of  God,  to  confirm 
the  promise  made  to  the  fathers."  The  object  of  om'  Lord, 
in  doing  this,  was  that  the  Father's  name  might  be  honoured, 
as  "  He  that  keepeth  truth  for  ever,  and  remembers  His  cove- 

1  '^^er.  8. 

2  John  i.  11  ;  Matt.  xv.  24;  Luke  xxiv.  47;  Acts  iii.  25,  20, 


55G  PRACTICAL.  [part  III. 

nant  to  all  generations."  The  apostle  notices  this,  that  the 
Gentiles  might  learn  to  regard  with  respectful  affection  their 
Jewish  brethren,  notwithstanding  their  weakness. 

But  our  Lord  v;as  appointed  to  be  a  minister  of  the  uncir- 
cumcision  as  well  as  of  the  circumcision.  He  is  not  said  to  be  so 
in  so  many  words,  but  it  is  so  implied  in  the  apostle's  language, 
which  is  elliptical,  that  you  must  supply  the  words,  '  and  a 
minister  of  the  uncircumcision,'  or  something  equivalent,  to 
complete  the  sense.  He  was  so,  in  order  "  that  the  Gentiles 
might  glorify  God  for  His  mercy."  He  "  gave  Himself  a 
ransom  for  all ;"  He  was  "  the  propitiation  for  the  sins  of  the 
whole  world  ; "  He  ordered  His  apostles  "  to  go  teach  all 
nations,"  and  to  preach  His  Gosjjel  "  to  every  creature." 
He  was  "  a  light  to  lighten  the  Gentiles,"  as  well  as  "  the 
glory  of  God's  people,  Israel."  He  came,  in  the  administra- 
tion of  His  Gospel,  and  in  the  effusion  of  His  Spirit,  "  preach- 
ing peace"  and  giving  salvation  "  to  them  that  were  far  off  as . 
well  as  to  them  who  were  nigh."  Pie  visited  the  Gentiles,  "  to 
take  from  among  them  a  people  to  His  name."  ^  All  this  was 
done  that  the  mercy  of  God  might  be  glorified  through  the 
Gentiles,  as  His  truth  had  been  through  the  Jews.  He  re- 
ceived sinners  of  the  Gentiles,  so  as  to  set  them  down  with 
Abraham,  and  Isaac,  and  Jacob  in  the  kingdom  of  God — not 
making  two  societies  of  them,  but  one ;  receiving  them  all  on 
the  same  principles,  and  with  equal  cordiality ;  "  making  in 
Himself  of  twain  one  new  man,  so  making  peace ;  reconciling 
both  by  the  blood  of  His  cross ;  and  giving  them  all,  through 
Himself,  access  by  one  Spirit  to  the  Father."  ^  What  a  glori- 
ous display  of  Divine  grace,  when  such  monsters  of  iniquity 
as  are  described  in  the  close  of  the  first  chaj)ter  of  the 
epistle  are  "  waslied,  and  sanctified,  and  justified,  through  the 
name  of  the  Lord  Jesus,  and  by  the  S])irit  of  oiu'  God ;"  and 
when  the  "  aliens  and  enemies"  are  "  reconciled,"  and  the 
"  straiigers  and  foreigners"  made  "  fellow-citizens  with  the 

'  1  Tim.  ii.  G;  1  .John  ii.  2;  Matt,  xxviii.  IJ);  Murk  xvi.  15;  Luke  ii. 
;vj;  Kph.  ii.  17;  Acts  xv    14. 
-  Kph.  ii.  14   18. 


SECT.  IV.]  OF  TERMS  OF  COMMUNION.  557 

saints  and  of  the  household  of  faith  !"  Should  not  the  elder 
brother  rejoice  to  receive  back  again  his  poor  prodigal  brother, 
"  who  was  dead,  and  is  alive  again — was  lost,  and  is  found," 
when  the  Father  and  the  first-born  among  tlie  brethren  have 
so  cordially  received  him  ? 

As  this  was  intended  chiefly  for  the  Jewish  part  of  the 
Roman  Church,  he  refers  them  to  their  own  Scriptures,  as 
witnessing  to  this  character  of  the  Divine  method  of  justifica- 
tion under  the  INIessiah,  that  it  is  equally  for  the  Gentiles  as 
for  the  Jews  :  "  As  it  is  written,  For  this  cause  I  will  con- 
fess to  Thee  among  the  Gentiles,  and  sing  unto  Thy  name." 
This  is  a  quotation  from  Psalm  xviii.  49  ;  one  of  the  Mes- 
sianic psalms,  as  I  apprehend,  in  the  strictest  sense  of  the 
term.^  The  Messiah,  delivered  from  all  His  enemies,  and  from 
the  power  of  death,  and  made  Head  over  the  heathen,  who,  as 
soon  as  they  heard  of  Him,  obeyed  Him,  was,  on  these 
grounds,  by  the  establishment  of  the  ordinances  of  Christian 
worship,  and  by  the  providential  dispensations  by  which  the 
establishment  was  to  be  effected,  preserved,  and  extended,  to 
show  forth  the  glories  of  the  only  true  God.  A  second  ancient 
oracle,  referring  to  the  same  great  event,  is  (ver.  10)  quoted 
from  Deut.  xxxii.  43  :  "  Rejoice,  ye  Gentiles,  with  His  people." 
This  intimates  that,  at  the  period  referred  to,  the  Gentiles — the 
heathen  nations — should,  in  the  possession  of  common  privi- 
leges, along  with  the  Jews,  long  the  peculiar  people  of  God, 
unite  in  the  joyful  acknowledgment  of  Jehovah  as  their  God. 
The  third  quotation  (ver.  11)  is  from  Psal.  cxvii.  1 :  "  Praise 
the  Lord,  all  ye  Gentiles ;  and  laud  Him,  all  ye  people," — or, 
as  it  is  in  our  version,  "  O  praise  the  Lord,  all  ye  nations : 
praise  Him,  all  ye  people."  This  is  a  prediction  that,  at  the 
time  referred  to,  all  nations,  and  the  Jews  generally,  should 
unite  in  praising  Jehovah  for  "  His  great,  merciful  kindness," 
and  His  "  ever  enduring  faithfulness."  The  fourth  quotation 
(ver.  12)  is  from  the  book  of  the  prophet  Isaiah,  chap.  xi.  10: 

'  See  the  evidence  of  this  in  the  introductory  discourse  to  "  The  Suf- 
ferinsrs  and  the  Glories  of  the  Messiah." 


558  PRACTICAL.  [part  III. 

"  There  shall  be  a  roof — rather,  a  shoot — "  of  Jesse,  and  He 
that  shall  rise  to  reign  over  the  Gentiles ;  in  Him  shall  the 
Gentiles  trust."  The  words,  as  they  stand  in  our  translation 
of  the  Old  Testament,  are — "  And  in  that  day  there  shall  be  a 
root  of  Jesse,  which  shall  stand  for  an  ensign  to  the  people ;  to 
it  shall  the  Gentiles  seek."  The  apostle  quotes  the  Septuagint 
version,  apparently  fi'om  memory.  This  is  another  prophetic 
testimony  that,  under  the  Messiah,  the  Gentiles  were  to  form 
a  part  of  the  peculiar  people  of  God. 

Such  is  the  apostle's  statement  of  the  law  of  Christ,  as  to 
the  manner  in  which  His  disciples,  whether  Jews  or  Gentiles, 
should  conduct  themselves  toward  each  other,  and  His  en- 
forcement of  that  law  by  peculiar  and  powerful  motives.  It 
may  seem  strange  that,  in  this  discussion  as  to  the  mode  of 
conduct  which  ought  to  be  followed  by  the  Christians  at 
Rome,  divided  in  their  views  respecting  "  meats  and  days," 
as  well  as  in  his  remarks  on  a  similar  subject  in  the  First 
Epistle  to  the  Corinthians,^  there  is  no  reference  to  the  de- 
cision which  the  council  of  apostles  and  elders  at  Jerusalem 
had  given  forth  respecting  this  subject" — declaring  that  the 
Gentiles  were  free  fi'om  the  law  of  Moses,  but,  from  a  regard 
to  the  prejudices  of  the  Jews,  should  abstain  fi'om  eating 
things  strangled  and  blood.  That  decree  was  specially  ad- 
dressed to  the  brethren  of  the  Gentiles  in  Antioch,  and  Syria, 
and  Cilicia ;  and  the  apostle  seems  to  have  thought  it  better 
to  base  his  instructions  to  the  Christians  at  Rome  and  Corinth 
on  general  grounds.  Stating  most  distinctly  that  the  Jewish 
distinctions  about  food  and  time  were  abrogated,  he  lays  it 
down  as  a  principle,  that  conscientious  difference  about  such 
points  should  in  no  degree  interfere  with  Christian  fellowship; 
and  that,  where  duty  did  not  absolutely  require  it,  the  prac- 
tical assertion  of  an  undoubted  privilege  should  be  put  in 
abeyance,  if  it  was  likely  to  lead  less  informed  brethren  into 
sin,  or  even  temptation  to  siii. 

The  apostle  concludes  the  Practical  ])art  of  his  Epistle  with 

'  Chap,  viii.;  x.  2.V.S8.  2  Ads  xv. 


SECT.  IV.]  OF  TEmrS  OF  COMMUNION.  559 

an  earnest  prayer  for  the  Roman  Christians  :  "  Now  the  God 
of  hope  fill  yon  with  all  joj  and  peace  in  believing,  that  ye 
may  abonnd  in  hope,  throngh  the  power  of  the  Holy  Ghost."  ^ 
The  reference  of  this  to  what  immediately  precedes  it  is  lost, 
in  our  version  by  the  noun's  receiving  here  a  different  ren- 
dering from  that  of  the  coonate  verb  in  the  12th  verse.  Read 
"  in  Him  shall  the  Gentiles  hope^^  and  you  at  once  see  -why 
the  apostle  addresses  God  as  the  God  of  hope,  and  prays  that 
He  would  make  the  Roman  Christians  abound  in  hope. 
"  The  God  of  hope"  is  equivalent  to,  "^  The  God  who  is  the 
Author  of  Christian  hope — who  has  prepared  the  blessings 
which  are  the  objects  of  hope — who  has  held  them  out,  in  His 
Gospel,  as  the  objects  of  hope  to  us — and  who,  by  His  Holy 
Spirit  enabling  us  to  understand  and  believe  that  Gospel, 
awakens  and  maintains  the  exercise  of  hope. 

The  apostle  prays  that  God,  in  this  character,  would  fill 
the  Roman  Christians  "  with  all  joy  and  peace."  This  is  an 
ordinary  mode  of  strongly  expressing  the  superlative,  by  the 
apostle — Col.  i.  9-11,  iii.  16  ;  1  Tim.  i.  15,  16  ;  and  often 
elsewhere.  The  phrase  is  equivalent  to  the  best — the  purest 
kind  of  joy  and  peace,  and  the  highest  degree  of  them.  He 
prays  that  God  would  thus  give  them  "joy  and  peace  in  be- 
lieving"— through  believing.  It  is  by  faith,  in  the  exercise 
of  child-like  belief  of  the  Divine  testimony  respecting  Jesus 
Christ  and  salvation  though  Him,  that  true  "joy  and  peace" 
are  obtained  and  secured.  There  is  no  possibility  of  our 
having  them  but  by  believing  ;  and  there  is  no  really  believ- 
ing the  true  Gospel  without  oiu'  having  them  "  according  to 
the  measure  of  our  faith." 

The  object  which  the  apostle  had  in  view,  in  wishing  the 
Roman  Christians  thus  to  be  filled  with  "joy  and  peace,"  was 
"  that  they  might  abound  in  hope" — that  their  hope  might 
be  steady,  influential,  and  abiding.  "  Hope"  is  the  great 
spring  of  action  ;  hence  the  anxiety  of  the  apostle  that  Chris- 
tians should  "  show  the  same  diligence,  to  the  full  assurance 

'  Ver.  13. 


5G0  rRACTicAL.  [part  hi. 

of  hope  to  the  end :  that  they  be  not  slothful,  but  followers 
of  them  who  through  faith  and  patience  inherit  the  pro- 
mises."^ Faith — proving  its  power  by  producing  "joy  and 
peace" — is  the  grand  support  of  hope.  All  these  blessings 
the  apostle  expects  from  "  the  power  of  the  Holy  Ghost." 
Everything  spiritually  good  is  the  fruit  of  the  Holy  Spirit." 
It  is  just  in  the  degree  in  which  this  prayer  is  answered, 
in  reference  to  the  individual  Christian,  that  he  is  holy, 
happy,  useful,  full  of  love  and  good  works;  and  just  in  the 
degree  in  which  it  is  generally  answered,  that  the  Church 
grows  and  is  multiplied  —  is  peaceful,  and  pure,  and  ener- 
getic in  common  operation  for  promoting  the  glory  of  God 
and  the  happiness  of  mankind. 

1  Ileb.  vi.  11,  12.  -  Gal.  v.  22. 


PART  IV. 

CONCLUDING. 

The  Concluding  part  of  the  Epistle  to  the  Romans  begins 
with  the  14th  verse  of  the  fifteenth  chapter,  and  terminates 
at  the  close  of  the  sixteenth  chapter.  It  divides  itself  into 
eight  sections.  The  first,  reaching  from  chap.  xv.  14-21, 
may  be  entitled.  Apology. — The  second,  contained  in  chap. 
XV.  22-29,  is  occupied  with  notices  of  intended  journeys. — 
The  third,  chap.  xv.  30-33,  is  a  request  for  an  interest  in  the 
prayers  of  the  Roman  Christians. — The  fourth,  chap.  xvi.  1,  2, 
contains  the  certificate  of  the  bearer  of  the  Epistle.  —  Saluta- 
tions from  the  apostle  to  individual  Christians  at  Rome,  chap, 
xvi.  3-16,  form  the  subject  of  the  fifth  section. — The  sixth 
section,  chap.  xvi.  17-20,  is  taken  up  with  cautions  against 
dissension  and  division. — Salutations  from  Christians  with  the 
apostle,  to  brethren  at  Rome,  chap.  xvi.  21-23,  occupy  the 
seventh  section  ; — and  the  eighth  section,  contained  in  chap, 
xvi.  24-27,  forms  the  proper  and  most  appropriate  conclu- 
sion of  the  Epistle,  in  an  afi:ectionate  benediction  and  noble 
doxology. 

In  this  part  of  the  Epistle,  we  have  much  pleasing  light 
shed  over  the  apostle's  personal  character,  and  over  the  state 
of  primitive  Christianity. 

The  apostle  appears  no  less  remarkable  as  a  man  of  action 
here,  than  he  has  done  as  a  man  of  thought  in  the  previous 
parts  of  the  Epistle.  He  seems  to  have  possessed  the  faculty  of 
memory  in  a  very  high  degree.     How  many  individuals  at 

2  N 


562  CONCLUDING.  [PART  IV. 

Rome,  whom  he  had  met  with  elsewhere,  does  he  mention,  and 
how  intimate,  obviously,  was  his  knowledge  of  them  I  Now, 
we  have  no  reason  to  think  he  knew  these  better,  or  thought 
more  about  them,  than  multitudes  of  other  Christian  brethren. 
The  remarkable  strength  of  his  memory  owed  something,  no 
doubt,  to  the  power  of  the  affectionate  part  of  his  nature. 
How  full  is  he  of  love — holy  love,  and  how  touchingly  deli- 
cate are  some  of  his  expressions  of  it !  And  then,  how  com- 
pletely is  everything  subordinated  to  Christ  and  His  cause ! 
How  plainly  written  on  these  chapters  the  mottoes,  "  To  me 
to  live  is  Christ"—"  One  thing  I  do !" 

The  view  of  primitive  Christianity  exhibited  in  this  part  of 
the  Epistle  is  also  very  interesting.  It  is  clear  that  Christi- 
anity had  made  very  extensive  progress  before  this  Epistle 
was  written.  From  how  many — how  distant  places,  were  the 
individuals  collected  who  are  addressed  as  Christians  at  Rome ! 
and  though  we  mark  the  imperfections  of  our  fallen  nature  in 
these  primitive  Christians,  it  is  impossible  not  to  be  impressed 
with  the  conviction  that  the  great  body  of  them  were  enlight- 
ened believers,  strongly  influenced  by  the  love  of  Christ ;  and 
all,  of  every  rank  and  of  both  sexes,  appear  practically  active 
in  promoting  the  Christian  cause.  Let  us  look,  in  succession, 
at  the  eight  sections  into  which  this  part  divides  itself. 

SECTION   I. 

ArOLOGY. 

Chapter  xv.  14-21. — "  And  I  myself  also  am  persuaded  of  you,  my 
brethren,  tliat  ye  also  are  full  of  goodness,  tilled  with  all  knowledge,  able 
also  to  admonish  one  another.  Nevertheless,  brethren,  I  have  written 
the  more  boldly  unto  you  in  some  sort,  as  putting  you  in  mind,  because 
of  the  grace  that  is  given  to  me  of  God,  that  I  shoidd  be  the  minister  of 
Jesus  Christ  to  the  Gentiles,  ministering  the  Gospel  of  God,  that  the 
offering  up  of  the  Gentiles  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost.  I  have  therefore  whereof  I  may  glory  through  Jesus  Christ 
in  those  things  which  pertain  to  God.  For  I  will  not  dare  to  speak  of 
any  of  those  things  which  Cliri.st  hath  not  wrought  by  me,  to  make  the 


SECT.  T.]  APOLOGY,  563 

Gentiles  obedient,  by  word  and  deed,  through  mighty  signs  and  wonders, 
by  the  power  of  the  Spirit  of  God ;  so  that  from  Jerusalem,  and  round 
about  unto  IlljTieum,  I  have  fully  preached  the  Gospel  of  Christ.  Yea, 
so  have  I  strived  to  preach  the  Gospel,  not  where  Christ  was  named,  lest 
I  should  build  upon  another  man's  foundation :  but,  as  it  is  written,  To 
whom  He  was  not  spoken  of,  they  shall  see ;  and  they  that  have  not 
heard  shall  understand." 


In  the  previous  part  of  the  Epistle,  the  apostle  had  clearly 
stated,  and  powerfully  proved  and  defended,  the  great  prin- 
ciples of  the  Christian  faith  :  he  had  faithfully  pointed  out, 
and  solemnly  warned  against,  the  doctrinal  errors  into  which 
the  Romans  were  in  danger  of  falling ;  he  had  also  given  a 
clear  exposition  of  the  leading  duties  incumbent  on  them, 
both  as  individuals  and  as  a  society,  accompanied  with  ap- 
propriate motives  to  their  performance ;  and,  in  addition  to 
this,  he  had,  with  great  plainness  of  sjieech,  cautioned  them 
against  the  practical  errors  and  faults  into  which  they  were 
likely  to  fall.  To  prevent  all  this — coming  as  it  did  from  one 
who  was  personally  a  stranger  to  most  of  them,  who  had  not 
been  their  founder,  and  indeed  had  never  been  among  them — 
from  being  misconstrued,  from  seeming  to  arise  out  of  a  dis- 
position to  intermeddle  with  matters  that  belonged  not  to 
him,  and  to  betray  an  unfriendly  jealousy  of  them  ;  and  to 
guard  against  the  production  of  a  feeling  which  would  mate- 
rially interfere  with  the  gaining  of  the  great  objects  for  which 
the  Epistle  was  written,  he,  with  equal  wisdom  and  humility, 
apologizes  both  for  the  freedom  of  his  manner  and  for  his 
having  been  so  long  in  showing  his  regard  by  a  personal  visit ; 
and,  while  assuring  them  that  nothing  was  further  from  him 
than  a  low  estimate  of  their  character  as  a  church,  he  gives 
the  true  reason  of  his  plain  speaking — an  earnest  desire  to 
promote  their  spiritual  improvement,  and  a  deep  sense  of  the 
obligation  under  which  he  lay  to  "  ftilfil  the  ministry  which 
he  had  received  of  the  Lord  Jesus,"  "  to  preach  among  the 
Gentiles  the  unsearchable  riches  of  Christ." 

"  And  I  myself  also  am  persuaded  of  you,  my  brethren, 
that  ye  also  are  full  of  goodness,  filled  with   all   kncnvledge, 


5G4  CONCLUDING.  [PART  IV, 

able  also  to  admonish  one  another."  ^  "  Goodness"  may  here 
signify  either  moral  excellence  in  general,  as  in  Eph.  v.  9 ; 
or  kindness — beneficence  in  particular,  as  in  Gal.  v.  22.  It 
seems  most  natural  to  understand  it  here  in  its  most  ex- 
tensive sense.  "  Knowledge"  is  to  be  understood  of  Chris- 
tian knowledge  ;  and  to  be  "  full  of  all  goodness  and  all 
knowledge,"  is  to  possess  in  a  high  degree  Christian  ex- 
cellence, and  to  have  extended  and  just  views  of  Christian 
truth.  The  apostle  was  of  opinion  that,  by  this  union  of 
Christian  worth  and  intelligence,  the  Roman  church  could, 
better  than  many  Christian  churches,  depend  on  its  own  in- 
ternal resources  :  they  were  "  able  to  admonish  one  another." 
He  was  "  persuaded"  of  this.  He  was  inclijied  to  think  well 
of  all  Christians  and  all  Christian  churches ;  but,  in  their  case, 
he  likely  had  received  information — not  improbably  from 
Aquila  and  Priscilla — which  had  lodged  this  persuasion  in 
his  mind,  and  made  it  impossible  for  him  to  doubt  of  the 
Roman  church  what  he  wished  true  of  all  churches.  It  was 
not,  then,  the  notion  that  they  particularly  needed,  but  the 
conviction  that  they  were  likely  to  relish  and  improve,  such  an 
Epistle  as  he  was  closing,  that  had  induced  him  to  write  it  to 
them.  He  might  have  addressed  them  in  the  words  of  the 
Apostle  John — "  I  have  not  written  to  you,  because  ye  know 
not  the  truth,  but  because  ye  know  it."^  Indeed,  the  Epistle 
contains  in  itself  abundant  evidence  that,  in  the  estimation  of 
the  writer,  they  to  whom  it  was  addressed  were  not  "  babes 
in  Christ,"  but  "men  of  full  age;"  not  "unskilful  in  the 
word  of  righteousness,"  but  "  having  their  senses  exercised 
to  discern  both  good  and  evil."^  In  none  of  his  writings  does 
the  apostle  present  more  of  what  may  be  termed  "  strong 
meat;"  in  none  of  them  does  he  go  deeper  into  the  unfathom- 
able mine  of  Christian  doctrine,  or  bring  up  richer  treasure. 
He  could  pay  the  heads  and  hearts  of  the  Roman  Christians 
no  higher  compliment  than  by  sending  them  such  an  Epistle. 
It  was  not  in  Paul's  nature  to  use  "  flattering  words ;"  luit 

'  Ver.  14.  "  1  Jolin  ii.  21.  ■  Iloh.  v.  12-14. 


SECT.  I.]  APOLOGY.  565 

there  are  occasions  on  which  Christians  should  be  told  ot"  the 
good  opinion  their  instructors  have  formed  of  them.  It 
stimulates  attention,  and  encourages  exertion,  as  well  as  con- 
ciliates regard. 

In  the  present  state,  the  most  accomplished  saint  is  far 
from  being  perfect ;  and  the  Roman  Christians,  though  "  fldl 
of  goodness,  filled  with  all  knowledge,  able  also  to  admonish 
one  another,"  stood  in  need  of  being  put  in  remembrance  of 
the  doctrine  and  of  the  law  of  Christ ;  and,  in  doing  this  to 
them,  the  apostle  was  not  acting  unwarrantably — intruding 
himself  into  a  place  to  which  he  had  no  right — he  was  but 
discharging  his  duty  as  the  apostle  of  the  Gentiles. 

"  Nevertheless,  brethren,  I  have  written  the  more  boldly 
unto  you  in  some  sort,  as  putting  you  in  mind,  because  of  the 
grace  that  is  given  to  me  of  God,  that  I  should  be  the  minister 
of  Jesus  Christ  to  the  Gentiles,  ministering  the  Gospel  of 
God,  that  the  offering  up  of  the  Gentiles  might  be  acceptable, 
being  sanctified  by  the  Holy  Ghost."  ^  The  more  "  bold 
speaking"  the  apostle  refers  to,  may  perhaps  be  found  in  such 
passages  as  chap.  vi.  19,  in  which  he  says  he  uses  a  popular 
illustration  "for  the  weakness  of  their  flesh;"  and  chap.  vi. 
1,  where  he  supposes  an  objection  stated,  which  could  only  be 
brought  forward  by  a  person  very  imperfectly  acquainted  with 
the  Christian  faith.  The  words,  "  in  some  sort" — literally, 
'  in  part,'  may  either  signify,  '■  in  some  parts  of  the  Epistle/ 
or  they  may  somewhat  qualify  the  expression,  "  more  boldly ;" 
or,  as  Taylor  views  it,  '  in  reference  to  a  part  of  you' — that 
is,  the  Gentile  part. 

In  using  such  fi-eedom,  he  was  not  to  be  considered  as 
acting  either  an  unfriendly  or  an  impertinent  part.  He  was 
not  their  enemy,  but  their  friend,  in  telling  them  the  truth. 
Nor  was  he  to  be  viewed  as  an  intruder  :  he  was  only  dis- 
charging a  duty  imposed  on  him  by  their  common  Lord — 
l^erforming  one  of  the  functions  of  an  office  to  which  he  had 
been  divinely  called.     If  he  had  written  to  them,  and  that 

'  Ver.  15,  16 


56G  CONCLUDING.  [PAKT  IV. 

somewhat  boldly,  it  was  "  because  of  the  grace  given  him  of 
God,  that  he  should  be  a  minister  of  Jesus  Christ  to  the 
Gentiles."  He  refers  to  his  apostolical  commission  ;  and  he 
calls  it  a  "  grace,"  because,  notwithstanding  all  its  toils  and 
hazards,  he  reckoned  it  no  common  "  grace" — favour  bestowed 
on  him,  who,  in  his  own  estimation,  was  "  less  than  the  least 
of  all  saints,"  "  to  preach  among  the  Gentiles  the  unsearchable 
riches  of  Christ." 

Paul's  apostolical  commission  had  a  peculiar  reference  to 
the  Gentiles.  The  general  apostolic  commission  was,  "  Go, 
teach  all  nations  ;"  "  Go  into  all  the  world — preach  the  Gos- 
pel to  every  creature;"^  but  to  Paul  it  was  said,  "  Depart, 
and  go  far  hence  to  the  Gentiles" — "  to  wdiom  I  now  send 
thee,  to  open  their  eyes,  and  to  tmii  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins,  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  Me."^  In  writing,  and 
writing  with  freedom,  to  the  Roman  Christians,  though  he 
had  never  seen  them,  he  was  thus  doing  no  more  than  this 
commission  warranted,  and  indeed  required,  him  to  do. 

The  nature  and  design  of  his  ministry  among  the  Gentiles 
is  described  in  the  words  which  follow  :  "  Ministeriiiii"  the 
Gospel  of  God,  that  the  offering  up  of  the  Gentiles  might  be 
acceptable,  being  sanctified  by  the  Holy  Ghost."  The  lan- 
guage is  figurative ;  but  the  meaning  is  plain.  The  apostle 
represents  himself  as  'acting  the  part  of  a  priest^  in  reference 
to  the  Gospel  of  Christ;'  and,  in  the  exercise  of  this  office, 
laying  on  the  altar  of  God  the  converted  Gentiles,  as  a  sacri- 
fice acceptable  to  God,  "  being  sanctified  by  the  Holy  Ghost." 
In  })lain  language,  the  design  of  his  apostleship  was,  that  the 
Gentiles,  being  converted  to  the  faith  of  the  Gospel  through 
his  instrumentality,  and  by  the  agency  of  the  Holy  Ghost, 
nn'ght  devote  themselves  to  God  as  Plis  peculiar  })ropei'ty. 
There  is,  probably,  hero  an  allusion  to  Isaiah  Ixvi.  20.    "  We 

'  Matt,  xxviii.  10;  Mark  xvi.  15.  -  Acts  xxii.  21  ;  xxvi.  18. 

*    iipOVp'/OUVTX, 


SECT.  I.]  APOLOGY.  567 

see  here  the  nature  of  the  only  priesthood  which  belongs  to 
the  Christian  ministry.  It  is  not  the  office  of  those  who  fill 
it  to  make  atonement  for  sin — to  offer  a  propitiatory  sacrifice 
to  God ;  but,  by  the  preaching  of  the  Gospel,  to  bring  men, 
through  the  influence  of  the  Holy  Spirit,  to  offer  themselves 
as  '  a  living  sacrifice,  holy  and  acceptable  to  God.' "  ^ 

The  apostle  proceeds  to  state  the  high  estimate  he  had 
formed  of  his  office,  and  the  success  of  his  labom's  in  the  wide 
field  which  had  been  assigned  to  him  :  "  I  have  therefore 
whereof  I  may  glory  through  Jesus  Christ  in  those  thmgs 
wliich  pertain  to  God."^  These  words  are  equivalent  to — 
'  "  I  magnify  my  office  ;"  I  count  it  a  highly  honoui'able  one. 
Since  God  has  been  pleased  graciously  to  make  me  a  minister 
of  Jesus  Christ,  I  have  whereof  I  may  gloiy.'  "  Those  things 
that  pertain  to  God,"  is  a  phrase  equivalent  to  '  religious 
matters.'^  '  I  may — I  do  occupy  a  very  humble  position  in 
civil  society — in  matters  that  pertain  merely  to  man  ;  my 
place  in  the  Roman  Empire  is  that  of  a  mere  citizen  ;  but,  in 
the  region  of  religion,  I  am  an  apostle — one  of  the  princes 
who  sit  on  their  thrones  "judging  the  twelve  tribes  of"  the 
spiritual  "  Israel."  ' 

"  In  or  through  Christ  Jesus,"  may  be  connected  either 
with  "  things  pertaining  to  God,"  in  which  case  the  whole 
phrase  is  a  circumlocution  for  '  the  Christian  religion  ;'  or 
Avith  "  I  glory,"  in  which  case  the  meaning  is,  '  It  is  through 
Christ  Jesus  that  I  have  obtained  that  in  things  pertaining 
to  God,  in  which  I  glory  ;'  or,  '■  it  is  "  in  Christ  Jesus" — con- 
nected with,  united  to  Him — that  I  enjoy  this  office,  and 
glory  in  it.' 

In  the  discharge  of  the  functions  of  this  honourable  office, 
the  apostle  had  been  remarkably  successful ;  and,  to  conciliate 
the  kind  regards  of  the  Roman  Christians,  he  makes  them 
acquainted  with  his  success.  "  For  I  will  not  dare  to  speak 
of  any  of  those  things  which  Christ  hatli  not  wTought  by  me, 
to  make  the  Gentiles  obedient,  by  word  and  deed,  through 

1  Hodge.  '  Ver.  17.  "'  Heb.  ii.  17  ;  v,  1. 


0(58  CONCLUDING.  [PART  IV. 

mighty  signs  and  wonders,  by  the  power  of  the  Spirit  of  God; 
so  that  from  Jerusalem,  and  round  about  unto  Illyricum,  I 
have  fully  preached  the  Gospel  of  Christ." '  Some  interpre- 
ters consider  the  apostle  as  saying — '  I  will  not  dare  to  say 
anything  but  what  I  know  to  be  true,  as  to  the  success  of  the 
Gospel  through  my  instrumentality — though  quite  aware  I 
^vas  only  the  instrument :  Christ  did  the  work.'  Our  trans- 
lators have  rightly  rendered  the  words.  They  are  elliptical : 
'  I  will  not  dare  to  speak  of  those  successes  of  the  Gospel  in 
which  I  have  had  no  hand.'  In  these  Paul  rejoiced  ;  but  he 
did  not  wish  the  Romans  to  think  of  him  as  having  done  any- 
thing but  what  he  really  had  accomplished  through  the  help 
of  his  Master.  "  I  will  not  dare  to  speak  of  any  of  those 
things  which  Christ  hath  not  wrought  by  me" — hut  I  loill 
dare  to  speak  of  the  things  that  He  has  wrought  hy  me — "  to 
make  the  Gentiles  obedient,  in  word  and  deed." 

"  To  make  the  Gentiles  obedient,"  is  to  bring  them  to 
believe  the  doctrine  and  obey  the  laws  of  Christ.  "  Word 
and  deed"  have  been  generally  viewed  as  describing  the 
means  by  which,  through  the  instrumentality  of  the  apostle, 
the  Gentiles  were  converted :  "  word"  signifying  '  preaching ;' 
"work"  signifying  'active  exertion.'  It  seems  to  me  more 
natural,  from  the  construction  of  the  original  (the  preposition^ 
indicating  instrumentality  being  introduced  after  the  words 
"  word  and  deed"),  to  understand  the  phrase  as  describing 
the  obedience  of  the  Gentiles  :  it  was  obedience  "  in  word" — 
they  made  profession  of  faith  in  Christ ;  but  it  was  also  obedi- 
ence "  in  deed" — they  walked  in  His  laws  and  ordinances." 
This  substantial  obedience  was  brought  about  "  through 
mighty  signs  and  wonders" — by  means  of  signal  miracles, 
calling  the  attention  to  the  subject,  and  attesting  the  Divine 
mission  of  the  Christian  apostles.'''  "  By  the  power  of  the 
Holy  Ghost,"  may  refer  cither  to  the  clause,  "  to  make  the 
Gentiles  obedient,"  or  the  clause  "  through  mighty  signs  and 
wonders."  It  is  true  of  both,  that  they  were  by  "  the  power 
of  the  Holy  Ghost." 

'  Ver.  IS,  10.  *  iu.  '  Hob.  ii.  4. 


SECT.  I.]  APOLOGY.  569 

In  this  way,  with  this  success,  the  upostle  had  preached  the 
Gospel,  not  in  a  few  places  only,  but  in  a  great  many — not  in 
one  district  of  country  merely,  but  in  many  lands,  "from 
Jerusalem  round  about  to  Illyricum."  The  apostle  had 
preached  the  Gospel  in  Arabia,  lying  east  from  Jerusalem ; 
but  he  fixes  on  that  city  as  the  eastern  term  of  his  labours, 
from  the  celebrity  of  the  city,  and  fi'om  the  fact  that  his  mis- 
sionaiy  progress  had  been  chiefly  westward ;  or  his  labours 
in  the  farther  east  may  be  intended  to  be  referred  to  in  the 
})hrase,  "  round  about."  ^  Illyricum  lies  on  the  shores  of  the 
Adriatic,  beyond  Macedonia.  It  is  doubtful  if  Paul  was  ever 
in  Illyria.  He  mentions  it  as  the  term  of  his  labours.  The 
distance  marked  out  by  the  apostle,  in  a  direct  line,  is  more 
than  1400  miles,  and  taken  by  him  "  round  about,"  in  a 
circle,  must  have  been  very  mucli  greater.  Throughout 
these  wide  regions,  then,  among  the  most  densely  peopled  in 
the  world,  had  the  apostle,  at  the  date  of  this  epistle,  preached 
the  Gospel — "  fully  preached  the  Gospel  of  Christ."  The 
original  expression,  literally  rendered,  is  "  fulfilled."  ^  The 
word  occurs  with  the  same  meaning  in  Col.  i.  25. 

This  passage  is  full  of  important  instruction  as  to  what  true 
conversion  to  Christianity  is,  which  is  materially  the  same 
thing  in  all  countries  and  ages,  who  is  its  Author,  and  by  what 
agency  and  instrumentality  He  effects  it.  (1.)  True  conver- 
sion is  "obedience  to  the  truth" — "in  word,''^  that  is,  mani- 
fested in  profession  ;  "  in  deed,''^  that  is,  proved  by  conduct 
corresponding  to  the  profession.  (2.)  Jesus  Christ,  by  His 
Holy  Spirit,  is  the  Author  of  conversion.  (3.)  The  grand 
means  of  conversion  is  the  exhibition  of  the  truth  in  its  mean- 
ing and  evidence ;  and,  (4.)  The  work  of  ministers  in  conver- 
sion is  merely  instrumental.  They  do  not  convert  men  ; 
Jesus  Christ  converts  men  by  them  declaring  the  truth, 
which  the  Holy  Spirit  applies  to  the  mind  and  heart,  thus 
inducing  faith  and  its  native  results.  All  that  men  can  do, 
is  "  fully  to  preach  the  Gospel  of  Christ." 


'')70  CONCLUDING.  [PART  IV. 

The  apostle,  following  out  the  thought  hinted  at  in  the  be- 
ginning of  the  18th  verse — his  indisposition  to  take  credit  to 
himself  for  other  men's  labours,  unfolds  the  principle  on 
which  he  had  hitherto  regulated  his  ajjostolic  labours,  a  prin- 
ciple which  satisfactorily  accounts  for  his  not  having  before 
this  time  visited  the  Roman  Church.  "Yea,  so  have  I  strived 
to  preach  the  Gospel,  not  where  Christ  was  named,  lest  I 
should  build  upon  another  man's  foundation  :  but,  as  it  is  writ- 
ten, To  whom  he  was  not  spoken  of,  they  shall  see  ;  and  they 
that  have  not  heard  shall  understand.  For  which  cause  also 
I  have  been  much  hindered  from  coming  to  you."^  The 
apostle,  under  the  guidance  of  the  Holy  Spirit,  had  usually 
laboured  in  regions  where  no  Christian  church  liad  been  pre- 
viously planted — usually,  for  it  is  clear  from  the  Acts  of  the 
Apostles  that  he  sometimes  both  visited  and  wrote  letters  to 
churches  of  which  he  was  not  the  founder.  He  judged  the 
conversion  of  the  Gentiles  to  be  his  appropriate  work,  and  to 
that  he  all  but  exclusively  devoted  himself.  He  left  the  com- 
paratively easy  work  of  teaching  and  superintending  the  con- 
verted to  others.  The  apostle,  whose  mind  was  overflowing 
with  Old  Testament  Scripture,  quotes  from  Isaiah,  ch.  lii.  15, 
a  passage  illustrative  of  his  leading  object  in  his  apostolical 
labours — that  he  might  be  the  means  of  introducing  the  true 
worship  of  God,  through  His  Son,  where  previously  it  was 
utterly  unknown — that  in  his  case,  the  ancient  oracle  respect- 
ing the  Messiah,  who  after  suffering  had  entered  into  glory, 
miglit  be  verified  :  "  To  whom  he  was  not  spoken  of,  they 
shall  see ;  and  they  that  have  not  heard  shall  understand." 
The  passage  is  correctly  quoted  from  the  Septuagint. 

In  thus  perseveringly  following  out  a  wisely-formed  and 
clearly-defined  plan  of  operation,  the  apostle  followed  in  the 
steps  of  his  Lord.  It  would  have  been  well  for  the  Church 
and  for  the  world,  if  all  Christians,  and  especially  if  all  Chris- 
tian ministers,  had  been  in  this  respect  followers  of  Paul,  even 
as  he  was  of  Christ.     He  only  who  acts  on  this  principle  is 

'  Ver.  20-22. 


SECT.  I.]  *  APOLOGY.  571 

likely  to  do  much  good — he  who  has  a  plan,  a  good  plan,  and 
who  keeps  to  his  plan.  But,  in  order  to  realize  the  success 
which  this  plan  is  fitted  to  secure,  he  will  frequently  Le  obliged 
to  deny  himself.  He  must  often  give  up  what  may  be  de- 
sirable both  to  himself  and  others,  just  because  it  would  inter- 
fere with  his  fixed  plan  of  operation,  and  the  temporary  good 
is  not  likely  to  compensate  the  evil  of  introducing  irregularity 
and  uncertainty  into  his  plans.  This  was  the  course  adopted 
by  the  apostle.  He  had  long  cherished  an  ardent  wish  to 
visit  Rome,  and  confirm  the  Christian  Church  formed  in  that 
most  important  station.  But  so  long  as,  in  the  regions  in 
which  he  laboured,  he  could  have  access  to  cities  yet  mivisited 
with  the  light  of  Christian  truth,  he  considered  it  his  duty 
to  deny  himself  the  satisfaction  such  a  visit  was  sure  to  afford 
him. 

"  For  which  cause  also  I  have  been  much  hindered  from 
coming  to  you."^  The  apostle  had  already,^  in  very  strong 
terms,  expressed  his  earnest  desire  to  have  personal  intercourse 
with  his  brethren  at  Rome;  and  he  here  assigns  the  reason 
why  that  desire  had  not  yet  found  accomplishment,  and  his 
hope  that  the  long  wished-for  season  of  an  interview  was  now 
at  hand.  There  is  no  better  reason  for  preferring  one  course 
to  another  than  this — inclination  draws  one  way,  dvity  the 
other. 

Having  thus  apologised  to  the  Romans  for  what  to  some  of 
them  might  appear  his  undue  freedom,  and  for  his  delaying  so 
long  to  visit  them,  the  apostle  gives  them  information  respect- 
ing his  future  plans,  which  were  likely  ere  long  to  bring  them 
and  him  together.  This  forms  the  subject  of  the  second 
section. 

1  Ver.  22.  ^  Chap.  i.  8-15. 


572  CONCLUDING.  [PAKT  IV 


SECTION  II. 

NOTICES  OF  INTENDED  JOUKNEYS. 

Chapter  xv.  23-29. — But  now  having  no  more  place  in  these  parts, 
and  having  a  great  desire  these  many  years  to  come  unto  you ;  whenso- 
ever I  take  my  journey  into  Spain,  I  will  come  to  you  ;  for  I  trust  to  see 
you  in  my  journey,  and  to  be  brought  on  my  way  tliitherward  by  you,  if 
first  I  be  somewhat  filled  with  your  company.  But  now  I  go  unto  Jeru- 
salem to  minister  unto  the  saints.  For  it  hath  pleased  them  of  Macedonia 
and  Achaia  to  make  a  certain  contribution  for  the  poor  saints  which  are 
at  Jerusalem.  It  hath  pleased  them  verily;  and  their  debtors  they  are. 
For  if  the  Gentiles  have  been  made  partakers  of  their  spiritual  things, 
their  duty  is  also  to  minister  unto  them  in  carnal  things.  When  therefore 
I  have  performed  this,  and  have  sealed  to  them  this  fruit,  I  will  come  by 
you  into  Spain.  And  I  am  sure  that,  when  I  come  unto  you,  I  shall  come 
in  the  fulness  of  the  blessing  of  the  Gospel  of  Christ. 

Some  interpreters  consider  the  expression,  "having  no  place 
in  these  parts,"  ^  as  referring  to  the  obstacles  put  in  the  way  of 
the  apostle's  progress  by  the  Jews  and  the  Judaizers.  It 
better  harmonizes  with  the  context  to  consider  him  as  saying, 
'  There  being  now  no  place  of  importance,  no  city  or  town  in 
these  regions,  in  which  I  have  not  preached  the  Gospel.'  The 
peculiar  labours  he  had  marked  out  for  himself  were  finished 
there ;  and,  like  a  spiritual  Alexander,  having  made  many  con- 
quests, he  immediately  plans  more.  Following  out  liis  jjrinci- 
ple,  he  had  resolved  on  a  journey  into  the  westermost  country 
in  Em*ope — Spain,^  where  probably  the  name  of  Christ  had 
never  been  heard ;  and  he  rejoiced  in  the  thought  that,  Avithout 
deviating  from  his  plan,  he  might  soon  be  able  to  fulfil  his 
long-cherished  desire  of  visiting  the  Christians  at  Rome. 
Rome  was  in  his  way  towards  Spain.  He  intimates  his  en- 
tire confidence  in  their  friendship,  intimating  that  he  antici- 
pated nuich  pleasure  in  their  society,  and  telling  them  he 
expected  to  be  assisted  by  them  in  his  missionary  enteri)rize. 

'  Vcr.  23.  ^  Ver.  24. 


SECT.  II.]    NOTICES  OF  INTENDED  JOURNEYS.         573 

He  hoped  to  be  "  somewhat  filled  with  their  company  " — re- 
freshed by  seeing  how  holy  and  happy  they  were,  and  that 
they  would  furnish  him  with  the  means  of  visiting  so  remote 
a  country  as  Spain.  There  is  here  a  reference  to  a  custom  in 
the  primitive  times,  adverted  to  in  Acts  xv.  3  ;  xvii.  14,  15  ; 
XX.  38  ;  xxi.  5  ;  3  John  6,  7.  The  word  "  somewhat,"  marks 
the  delicacy  of  Paul's  mind  ;  he  does  not  say  satisfied,  but 
partly  satisfied,  as  if  he  could  never  have  enough  of  their 
society.  Paul  did  come  to  Rome,  but  neither  at  the  time,  nor 
in  the  circumstances,  which  he  here  anticipates.  He  came  a 
prisoner,  to  have  his  cause  determined  before  the  imperial 
tribunal :  Acts  xx\'ii.,  xxviii.  Some  ecclesiastical  historians 
think  it  probable  that,  after  the  first  hearing  of  his  cause,  he 
obtained  liberty  to  depart  from  Rome  for  a  season,  and  that 
he  availed  himself  of  that  opportunity  of  visiting  Spain.  But 
Origen  and  Eusebius,  the  oldest  authorities  in  extra-scriptural 
ecclesiastical  history,  know  nothing  of  such  a  joumev. 

The  apostle  now  states  the  reason  why  he  did  not  imme- 
diately come  to  Rome,  since  he  had  "  no  more  place  in  these 
parts  :  "  "  But  now  I  go  unto  Jerusalem  to  minister  to  the 
saints.  For  it  hath  pleased  them  of  Macedonia  and  Achaia 
to  make  a  certain  contribution  for  the  poor  saints  that  are  at 
Jerusalem.  It  hath  pleased  them  ;  and  their  debtors  they  are. 
For  if  the  Gentiles  have  been  made  partakers  of  their  spiritual 
things,  their  duty  is  also  to  minister  to  them  of  their  carnal 
things." '  A  large  portion  of  the  converts  to  Christianity  in 
Jerusalem  and  Judea  seem  to  have  been  exposed  to  the 
"  spoiling  of  their  goods,"  and  to  have  been  in  circumstances 
of  destitution.  They  were  the  proper  objects  of  the  liberality 
of  their  Gentile  brethren,  Avho  were  placed  in  happier  circum- 
stances. We  find  the  apostles  of  the  circumcision  recom- 
mending to  Paul  and  Barnabas,  the  apostles  of  the  uncircum- 
cision,  that  they  "  should  remember  the  poor," — that  is  plainly, 
the  destitute  disciples,  in  Judea ;  "  which  thing,"  says  Paul, 
"I  also  was  forward  to  do."-     In  consequence,  no  doubt,  of 

'  Ver   25  27.  -  Gal.  ii.  9,  10. 


574  CONCLUDING.  [PART  IV. 

his  recommendation,  tliongh  he  modestly  conceals  tliis,  the 
cliurches  of  Macedonia  had  of  tlieir  free  will  made  a  contri- 
bution.^ Of  this  we  have  a  particular  account,  1  Cor.  xvi. 
1-4;  2  Cor.  viii.  1-4;  ix.  2. 

This  contribution  is  a  beautiful  display  of  the  genius  of 
Christianity — a  proper  model  for  churches  in  all  countries  and 
ages.  The  apostle  hints  that,  in  making  this  contribution, 
the  Gentile  churches  might  be  considered  as  only  paying 
debt ;  and  very  likely  meant  the  Romans  to  draw  the  conclu- 
sion, that  as  they  were  equally  indebted  to  the  Jews  for  their 
spiritual  privileges  as  the  churches  of  Macedonia  and  Achaia, 
they  would  do  well  to  follow  their  example.  The  word  "car- 
nal "  is  an  unfortunate  rendering, — "  temporal,"  as  opposed  to 
"  spiritual,"  expresses  the  apostle's  idea. 

It  was  necessary  that  this  labour  of  love  should  be  imme- 
diately attended  to ;  but  the  apostle  assures  the  Roman 
Christians,  that  as  soon  as  that  was  accomplished,  no  time 
would  be  lost  in  his  coming  to  them.  "  When  therefore  I 
have  performed  this,  and  have  sealed  to  them  this  fruit,  I  will 
come  by  you  into  Spain.  And  I  am  sure  that  when  I  come 
to  you,  I  shall  come  in  the  fidness  of  the  blessing  of  the 
Gospel  of  Christ."^  "When  I  have  performed" — that  is, 
completed,  finished — "  this."  It  is  a  matter  of  great  unport- 
ance  to  persevere  in  a  good  work  till  it  be  finished.  A  great 
deal  of  labour  is  often  lost  by  good,  benevolent  men,  through 
the  forgetting  of  this.  What  an  amount  of  fruitless,  because 
half  done,  work,  has  the  Church  and  the  world  to  grieve  over ! 

The  expression,  "  sealed  this  fruit,"  is  rather  peculiar.  The 
"  fruit,"  is  plainly  the  Greek  contribution — the  fndt  at  once 
of  the  apostle's  labours  and  of  the  donors'  faith  and  love.  To 
"  seal "  this  fruit,  is  to  secure  this  contribution — to  put  the 
last  hand  to  the  good  work.  "  Safely  delivered,"  is  probably 
the  idea  :  2  Kings  xxii.  4.  We  use  the  word  "  consio;n  "  in 
the  same  way.  Paul  had  pledged  himself  to  this  amount  to 
the  churches  in  Greece :  1  Cor.  xvi.  3,  4.     ^Ministers  ought 

>  Kfityovim.     Acts  xxiv.  17-  ^  Vgr.  28,  29. 


SECT.  II.]         NOTICES  OF  INTENDED  JOURNEYS.  575 

to  be  particularly  careful  In  managing  pecuniary  contributions 
intrusted  to  their  care,  "  that  the  ministry  be  not  blamed." 
It  was  Paul's  determination  "  that  no  man  should  blame  him 
in  the  abundance  which  was  administered  by  him,  providing 
things  honest " — honourable — "  not  only  in  the  sight  of  the 
Lord,  but  also  in  the  sight  of  men."  ^ 

When  this  bvisiness  was  completed,  it  was  Paul's  purpose  to 
come  by  the  Romans  into  Spain.  Spain  was  a  country  where 
Christ  had  not  been  named,  and  he  icill  come  to  Rome  in 
order  to  his  getting  to  Spain.  He  would  not  interrupt  what 
he  accounted  his  appropriate  work — the  laying  the  foundation 
of  Gentile  churches — to  visit  the  already  formed  and  flourish- 
ing Church  of  Rome  ;  but  he  rejoices  that,  in  the  prosecution 
of  his  own  walk  of  apostolic  labour,  he  was  to  have  an  oppor- 
tunity of  visiting  his  Roman  brethren.  The  words  are  merely 
expressive  of  intention.  Paul  Avas  uncertain  whether  he  would 
ever  go  to  Spain  ;  but  it  was  his  purpose  to  go,  and  to  take 
Rome  in  his  way.  We  have  no  evidence  that  he  ever  visited 
Spain ;  and  when  he  did  come  to  Rome,  it  was  in  circum- 
stances very  different  from  those  he  now  anticipated. 

But  while  the  apostle  speaks  doubtfully  of  his  journey  to 
Spain  and  his  visit  to  Rome,  there  is  one  thing  about  which  he 
speaks  with  perfect  confidence,  and  that  is,  that  his  visit  to  the 
Romans,  whenever  it  took  place,  would  be  blessed  to  their  spiri- 
tual advantage.  "I  am  sure  that,  when  I  come  to  you,  I  shall 
come  in  the  fulness  of  the  blessing  of  the  Gospel  of  Christ." 

"  The  fulness  of  the  blessing  of  *  the  Gospel  of  Christ" — or, 
as  it  is  in  the  more  approved  reading,  "  the  fulness  of  the  Gos- 
pel of  Christ " — may  either  signify  the  blessed  fulness  of  Christ, 
"  the  unsearchable  riches  of  Christ,"  the  Gospel  message  in 
all  the  fulness  and  plainness  of  its  meaning  and  in  all  the 
variety  and  force  of  its  evidence,  or  '  the  abounding  blessing 
of  the  Gospel  of  Christ ' — that  is,  all  the  heavenly  and  spiri- 
tual blessings  that  are  communicated  to  men  by  the  Gospel. 
In  the  first  case,  the  apostle's  meaning  is,  *  Whenever  I  come, 

^  2  Cor.  viii.  20. 


57G  CONXLUDTNO.  [PART  IV. 

I  am  sure  tlmt  I  will  lay  before  you  a  full  and  plain  statement 
of  tlie  truth  as  it  is  in  Jesus,  and  of  its  evidence;  I  will  "fully 
preach  "  to  you,  as  I  have  done  to  so  many  others,  tlie  Gospel 
of  Christ.'  In  the  second,  the  force  of  the  statement  is,  '  I  am 
fully  persuaded  that,  when  I  come  to  you,  my  ministrations 
shall  be  remarkably  blessed.'  The  two  things  are  closely  con- 
nected. It  is  only  when  a  minister  comes  to  a  people  in  the 
first  way,  that  he  can  be  exjDected  to  come  in  the  second  ;  and 
when  a  minister  does  come  in  the  blessed  fulness  of  the  Gos- 
pel, he  generally  brings  along  with  him  the  full  blessedness  of 
the  Gospel :  for  "  the  w^ord  that  goeth  forth  out  of  God's 
mouth  shall  not  return  to  Him  void ;  but  it  shall  accomplish 
what  He  pleases,  and  it  shall  prosper  in  the  thing  whereunto 
He  sent  it."  ^  It  is  the  Gospel  alone  that  is  the  ministration 
of  the  Spirit. 

SECTION   III. 

REQUEST  FOR  AN  INTEREST  IN  THE  PRAYERS  OF  THE 
ROMAN  CHRISTIANS. 

Chapter  xv.  30-33. — Now,  I  beseech  you,  brethren,  for  the  Lord 
Jesus  Christ's  sake,  and  for  the  love  of  the  Spirit,  that  ye  strive  together 
with  me  in  your  prayers  to  God  for  me ;  that  I  may  be  delivered  from 
them  that  do  not  believe  in  Judea ;  and  that  my  service  which  I  have  for 
Jerusalem  may  be  accepted  of  the  saints  ;  that  I  may  come  unto  you  with 
joy  by  the  will  of  God,  and  may  with  you  be  refreshed.  Now  the  God 
of  peace  be  with  you  all.     Ameq. 

The  journey  which  Paul  had  immediately  before  him  was 
pregnant  with  important  results,  and  full  of  hazards  ;  and  he 
begs  the  prayers  of  the  Roman  Christians,  that  he  might  be 
preserved  amidst,  and  delivered  from,  these  dangers,  and  that 
the  great  objects  he  had  in  view  might  be  completely  attained. 
There  are  here  three  objects  specified,  about  which  the  ajiostle 
was  specially  desirous,  and  which  he  wished  the  Ivoman 
Christians  to  make  the  subject  of  fervent  supplication  to  God 
in  his  behalf. 

"  Isa.  Iv.  11. 


SECT.  III.]  REQUEST  FOR  THE  PRAYERS  OF  THE  ROMANS.    577 

The  first  is  "  that  he  might  be  dehverecl  from  them  who  did 
not  beheve  in  Judea."^  These  formed  the  great  majority, 
and  they  had  in  their  hands  both  civil  and  ecclesiastical 
power.  To  his  unbelieving  countrymen,  Paul  was  peculiarly 
obnoxious.  From  being  one  of  the  ablest  and  most  zealous 
defenders  of  Judaism,  he  had  become  the  ablest  and  most 
zealous  of  its  assailants.  Pie  who  was  foremost  in  opposing 
Christianity,  was  now  in  the  very  front  of  the  battle  in  its 
defence.  His  liberal  opinions  respecting  the  footing  of  entire 
equality,  on  which  the  New  Dispensation  treated  Jews  and 
Gentiles,  seemed  to  them  the  w^orst  species  of  blasphemy. 
Even  in  Gentile  countries,  he  had  often  been  exjiosed  to  per- 
secution, and  involved  in  danger  through  their  plots  and  vio- 
lence. What  had  he  to  expect  when  he  went  to  a  country 
where  their  influence  was  so  much  more  extensive  and  power- 
ful? From  what  actually  occurred  when  Paul  did  go  to 
Judea,  of  which  we  have  a  record.  Acts  xxi.-xxvi.,  it  is  plain 
that  he  had  not  overrated  his  dangers.  His  enemies  repeat- 
edly endeavoured  to  destroy  him  in  a  popular  tumult;  a 
party  of  them  bound  themselves  under  a  curse  to  assassinate 
him ;  before  two  successive  Roman  governors  they  endeavoured 
to  procure  his  condemnation  ;  and  at  last,  to  free  himself  from 
the  hazards  to  which  their  malignant  vigilance  exposed  him, 
he  found  it  necessary  to  carry  his  cause  by  appeal  to  the  Im- 
perial tribunal  at  Rome. 

The  prospect  of  such  danger  could  not,  however,  deter  the 
apostle  from  going  to  Judea,  when  the  interests  of  Christianity 
called  him.  He  went  bound  in  the  Spirit  to  Jerusalem, 
not  knowing  the  things  that  should  befall  him  there;  save 
that  the  Holy  Ghost  witnessed  in  every  city,  saying,  that 
bonds  and  afflictions  awaited  him :  "  but,"  says  he,  "  none 
of  these  things  move  me,  neither  count  I  my  life  dear  unto 
myself,  so  that  I  might  finish  my  course  with  joy,  and 
the  ministry  which  I  have  received  of  the  Lord  Jesus."  ^ 
When  the  disciples  at  Cesarea,  alarmed  at  the  intimations  of 

1  Ver.  31.  2  Acts  XX,  22-24. 

2o 


578  CONCLUDING.  [PART  IV. 

the  Prophet  Agabus,  beseeched  him  not  to  go  up  to  Jerusa- 
lem, he  answered,  "  AVhat  mean  ye  to  weep  and  break  my 
heart  ?  I  am  ready  not  only  to  be  bomid,  but  also  to  die  at 
Jerusalem  for  the  name  of  the  Lord  Jesus."  ^ 

A  second  object  of  desire  with  Paul  was  "  that  his  service 
which  he  had  for  Jerusalem  might  be  accepted  of  the  saints."  ^ 
From  the  nature  of  the  service,  it  might  seem  that  there  was 
but  little  danger  of  its  being  otherwise  than  very  acceptable ; 
yet,  so  strong  were  the  prejudices  of  many  of  the  converted 
Jews  against  the  uncircumcised  Gentile  converts,  that  there 
was  reason  to  fear  that  even  a  pecuniary  contribution  from  such 
a  quarter,  and  especially  coming  through  such  a  channel,  might 
excite  feelings  not  very  compatible  with  affectionate  gratitude. 
From  the  conduct  of  the  elders,  on  his  arrival  at  Jerusalem, 
this  seems  to  have  been  their  opinion.''  It  was  a  favourite 
object  with  the  wide-minded,  large-hearted  apostle,  to  produce 
a  complete  amalgamation  of  the  Jewish  and  Gentile  believers 
— that  the  Church  might  be,  and  might  appear  to  be,  "  one 
new  man."  It  was  in  prosecution  of  this  object  that  he  had 
been  so  active  in  receiving  contributions  for  the  "  poor  saints 
at  Jerusalem"  among  the  Gentile  Churches,  and  his  success 
was  a  gratifying  proof  that,  so  far  as  the  Gentiles  were  con- 
cerned, he  had  in  a  good  degree  gained  his  end :  and  nothing 
surely  was  better  fitted  to  put  down  the  prejudices  of  the  Jews 
against  the  Gentiles,  and  against  himself  as  the  apostle  of  the 
Gentiles,  than  the  plan  he  was  now  pursuing.  This  was,  ac- 
cording to  his  own  maxim,  to  seek  to  "  ovei'come  evil  with 
good."  It  was  the  obvious  tendency  of  this  system  to  knit 
together  in  love  the  two  great  component  parts  of  the  Chris- 
tian society  which  chiefly  recommended  it  to  the  apostle. 
"  The  administration  of  this  service,"  says  he,  "  not  only  sup- 
plieth  the  wants  of  the  saints,  but  is  abundant  also  by  many 
thanksgivings  unto  God ;  (while  by  the  experiment  of  this 
ministration  they  glorify  God  for  your  professed  subjection 
unto  the  Gospel  of  Christ,  and  for  your  liberal  distribution 

'  Acts  xxi.  13.  '  Ver.  31.  •'  Acts  xxi.  20. 


SECT.  III.]  REQUEST  FOR  THE  PRAYERS  OF  THE  ROMANS.    579 

unto  them,  and  unto  all  men  ;)  and  by  their  prayers  for  you, 
which  long  after  you  for  the  exceeding  grace  of  God  in  you."  ^ 

The  third  object  of  Paul's  desire  was  "  that  he  might  come 
unto  the  Romans  with  joy,  by  the  will  of  God,  and  might  with 
them  be  refreshed."^  He  earnestly  wished  that  he  might  be 
brought  safe  to  Rome  "  by  the  will  of  God,"  subordinating 
his  desire  to  the  Divine  will,  according  to  the  Apostle  James' 
rule,3  and  that  his  meeting  with  the  Christians  there — his 
great  object  in  wishing  to  see  the  metropolis  of  the  world — 
might  be  replete  with  improvement  and  comfort  to  both 
parties.  The  three  wishes  of  the  apostle  were  closely  con- 
nected :  the  attainment  of  the  objects  of  the  first  two  was  ne- 
cessary to  the  attainment  of  that  of  the  third.  If  he  was  not 
"  delivered  from  them  that  believed  not  in  Judea,"  he  could 
not  come  at  all ;  and  if  "  his  service  was  not  acceptable  to  the 
saints  he  could  not  come  with  joy." 

For  the  attainment  of  these  desirable  objects  Paul  solicits 
earnestly  the  prayei*s  of  the  Roman  Christians.  "  Now  I  be- 
seech you,  brethren,  that  you  strive  with  me  in  your  prayers 
for  me."  *  Paul  had  prayed  often  and  earnestly  for  the  Roman 
Christians,^  and  he  requests  them  to  reciprocate  the  favour. 
Christians  cannot  give  each  other  a  better  proof  of  their 
mutual  love  than  fervent  intercession  for  each  other.  No  man 
can  doubt  this  who  beheves  the  doctrine  of  the  efiicacy  of  be- 
lieving prayer.  Paul  is  desirous  that  their  prayers  should  be 
fervent — "  that  they  should  strive" — knowing  that,  as  James 
says,  "  it  is  the  effectual  fervent  prayer  of  a  righteous  man 
which  availeth  much."^  And  he  assures  them  that  he  would 
pray  along  with  them.  It  is  absurd  to  expect  that  the 
prayers  of  others  for  us  are  to  be  ansM'ered  if  Ave  do  not  pray 
for  ourselves. 

The  apostle  enforces  his  aflPectionate  request  by  two  very 
powerful  motives.  "  I  beseech  you,  for  the  Lord  Jesus 
Christ's  sake,  and  for  the  love  of  the  Spirit."'     "I  beseech 

1  2  Cor.  ix.  12-14.  -  Ver.  32  =  James  iv.  15.  *  Ver.  30, 

*  Chap.  i.  9,  10.  .  «  James  v.  16.       ^  Ver.  30. 


580  CONCLUDING.  [part  IV. 

you,  for  the  Lord  Jesus  Christ's  sake"  is  equivalent  to  '  I  be- 
seech you,  by  the  regard  you  have  to  the  Lord  Jesus.'  The 
cause  of  Christ  was  deeply  involved  in  the  safety  of  the 
apostle,  and  in  the  carr^dng  his  plans  into  accomplishment. 
Nothing  had  a  more  lowering  aspect  on  its  success  than  the 
continuance  of  the  bitter  prejudices  between  converts  from 
among  the  Jews  and  from  among  the  Gentiles.  The  house 
divided  against  itself  seemed  in  danger  of  falling ;  and  it 
would  have  fallen  if  its  builder  had  not  been  its  upholder.  It 
is  as  if  he  had  said  '  It  is  more  for  Christ's  sake  than  my  own 
that  I  urge  this  request.'  "  The  love  of  the  Spirit"  has  been 
supposed  to  mean  '  the  love  which  the  Holy  Ghost  has  to 
Christians ;'  and  under  this  view  of  the  phrase  Dr  M'Crie  has 
given  us  an  interesting  and  useful  discourse  on  it ;  but  there 
is  no  ground  to  doubt,  that  the  reference  is  to  the  peculiar  love 
which  Christians  have  to  each  other,  and  that  this  is  termed 
"  the  love  of  the  Spirit,"  either  by  a  Hebraism  for  spiritual 
love,  in  contradistinction  to  natural  affection,  or  because  it  is 
produced  in  the  heart  by  the  operation  of  "  the  Spirit "  by 
way  of  eminence — the  Holy  Ghost.  It  is  the  same  thing  that 
the  apostle  speaks  of  as  "  the  fellowship  of  the  Spirit"  in  the 
Epistle  to  the  Philippians.^  The  two  motives  may  be  thus 
stated  '  by  the  regard  you  have  to  Christ,  and  to  me,  His 
servant,  I  beseech  you,  deny  me  not  your  prayers.' 

It  is  natural  to  ask  how  far  these  objects,  for  which  the 
apostle  was  so  desirous  that  the  lioman  Christians  should 
pray,  w^ere  gained.  The  apostle  was  brought  safely  to  Judea, 
and  very  wonderfully  preserved  amidst,  and  at  last,  after  two 
years,  delivered  from,  "  them  who  believed  not"  there.  We 
have  no  doubt  that,  to  a  considerable  extent,  '■'  his  services 
were  acce[)table  to  the  saints ;"  and  we  know  that,  "  by  the 
will  of  God,"  through  extreme  perils,  he  did  come  to  the 
Roman  Christians,  "  with  joy,"  thougli  in  bonds,  and  "  that 
with  them  he  was  refreshed."  When  tlie  brethren  at  Rome 
had  heard  of  the  apostle's  arrival  in  Italy,  "  they  came  to 

»  Phil.  ii.  1. 


SECT.  III.]  REQUEST  FOR  THE  PRAYERS  OF  THE  ROMANS.    581 

meet  him  as  far  as  Appli  Forum  and  The  Three  Taverns," 
the  one  about  fifty,  the  other  about  thirty  miles  fi'om  the 
city,  and  Avhen  Paul  saw  them  "  he  thanked  God,  and  took 
courage."^  There  is  much  less  said,  in  the  Acts  of  the 
Apstles,  than  we  could  have  expected,  or  wished,  respecting 
the  apostle's  intercourse  with  the  Roman  Christians.  This 
rises  out  of  the  design  of  the  book,  which  is  to  give  the  history 
of  the  planting  of  churches,  not  of  planted  churches.  We 
have  more  said  about  Paul's  intercourse  with  the  unbelieving 
Jews  than  Avith  his  Christian  brethren  at  Rome ;  but  there 
can  be  no  reasonable  doubt,  that  there  was  "  a  Church"  in 
the  hired  house  in  which  he  "  dwelt  two  whole  years,"  as  well 
as  in  the  house  of  Aquila  and  Priscilla,  and  that  there,  he  not 
only  "  preached  the  kingdom  of  God"  to  all:  inquirers  "  who 
came  to  him,"  but  also  "  taught  the  things  concerning  the 
Lord  Jesus  Christ,"  to  them  who  believed.  A\1iat  would  we 
p-ive  for  his  own  illustrations  of  what  is  contained  in  this 
epistle  ?  He  enjoyed  a  longer  stay  among  them  than  he  likely 
had  anticipated — "  imparted  to  them  some  spiritual  gift" — 
was  "  comforted  together  with  them"  by  their  mutual  faiths 
— was  "somewhat  filled  with  their  company" — and  was 
"  with  them  refreshed."  The  next  event  in  Paul's  history, 
that  we  are  sure  of,  is  "  his  d^dng  at  Rome  for  the  name  of 
the  Lord  Jesus/'  probably  about  six  or  seven  years  after  the 
writing  of  this  epistle. 

When  the  apostle  requested  the  prayers  of  the  Roman 
Christians  for  himself,  he  gave  them  an  example  to  follow  by 
praying  for  them.  "  Now  the  God  of  peace  be  with  you  all. 
Amen."^  "The  God  of  peace"  may  mean  the  reconciled,  the 
pacified  divinity.  That  I  rather  think  is  the  meaning  of  the 
appellation,  Heb.  xiii.  20.  Here  it  seems  more  natural  to  in- 
terpret it  on  the  same  principle  as  the  phrases,  "  the  God  of 
patience  and  consolation,"*  and  "the  God  of  hope."^  'May 
God,  the  author  of  peace — of  reconciliation  to  Himself — that 

1  Acts  xxviii.  15.  ^  Chap.  i.  11.  3  Yqy.  33. 

*  Ver.  5.  ^  Ver.  13. 


582  CONCLUDING.  [PART  IV. 

peace  which  is  the  fruitful  mother  of  all  true  peace — peace  of 
mind,  peace  of  conscience,  peace  of  heart,  peace  with  all  good 
beings,  and  a  disposition  to  be  at  peace  with  all  beings.  May 
this  God,  as  the  Author  of  peace,  be  with  you  all.  May  He 
give  you  constant  tokens  that  He  is  with  you — on  your  side — 
near  you — supplying  all  your  need,  according  to  His  riches 
and  glory.     May  He  "give  you  peace  always  by  all  means."  ^ 


SECTION    IV. 

CERTIFICATE  TO  THE  BEARER  OF  THE  EPISTLE. 

Chapter  xvi.  1,  2. — I  commend  unto  you  Phebe  our  sister,  which  is 
a  servant  of  the  church  which  is  at  Cenchrea ;  that  ye  receive  her  in  the 
Lord,  as  hecometh  saints,  and  that  ye  assist  her  in  whatsoever  business  she 
hath  need  of  you :  for  she  hath  been  a  succourer  of  many,  and  of  my- 
self also." 

It  is  a  just  remark  of  Dr  Priestley,'^  that  "the  conclusions  of 
the  most  of  Paul's  Epistles,  though  least  valuable  as  to  their 
direct  use,  are  highly  valuable  indirectly,  and  especially  as 
evidence  of  the  truth  of  Christianity  :  so  many  particular  per- 
sons and  circumstances  being  mentioned,  as  give  them  the 
most  unsuspicious  appearance  of  genuine  epistles,  and  exclude 
all  idea  of  forgery.  Indeed,  there  are  no  epistles  come  down 
to  us  from  ancient  times  that  have  such  clear  evidence  of 
genuineness  as  these ;  and,  accordingly,  it  does  not  appear 
ever  to  have  been  called  in  question.  If  this  case  be  consi- 
dered, it  will  be  found  absolutely  impossible  to  admit  the 
genuineness  of  these  epistles,  that  is,  their  having  been  actually 
written  by  the  Apostle  Paul,  while  he  was  engaged  in  preach- 
ing the  Gospel  in  the  midst  of  business  and  so  much  conten- 
tion, when  all  his  motions  were  watched  by  his  enemies  and 

1  Chap.  xvi.  20;  1  Cor.  xiv.  33;  2  Cor.  xiii.  11  ;  Pliil.  iv.  9;  1  Thes.  v. 
23;  2  Thes.  iii.  IG. 

^  Notes  on  all  the  Scriptures,  vol.  iv.,  pp.  334,  335. 


SECT.  IV.]       CEKTIFICATE  TO  BEARER  OF  EFISTLE.  583 

false  friends,  without  admitting  the  truth  of  the  facts  -which  he 
mentions  in  them,  as  at  that  time  known  to  all,  especially  the 
miraculous  gift  of  the  Spirit,  and  such  a  reception  of  Chris- 
tianity in  that  early  period,  while  the  facts  were  recent  and 
open  to  every  man's  examination.  And  the  truth  of  these 
imply  the  truth  of  Christianity ;  that  is,  they  necessarily  lead 
to  conclude  that  they  were  facts  admitted  by  those  who  were 
best  fitted  to  examine  their  truth,  and  who  had  every  mo- 
tive for  doing  it  with  impartiality  —  that  Christ  preached 
the  doctrines  ascribed  to  Him  in  the  Gospel  history — that 
He  wrought  many  miracles  in  proof  of  His  Divine  mission 
— that  He  was  publicly  crucified — and  that  He  actually  rose 
from  the  dead." 

If  these  concluding  paragraphs  of  the  Epistles  of  Paul  are 
tlius  greatly  corroborative  of  the  Christian  evidence,  they  are 
also  well  fitted  to  illustrate  the  chai'acter  of  genuine  Christi- 
anity in  the  primitive  age,  as  it  was  exhibited  both  in  the 
writer  and  in  those  to  whom  his  Epistles  are  addressed.  Re- 
garding the  Epistle  to  the  Romans  as  a  portrait  of  the  apostle's 
mind,  these  paragraphs  may  be  considered  as  the  last  soften- 
ing touches  of  the  artist's  pencil,  which  give  harmony  and 
sweetness  to  the  picture.  It  is  impossible  to  peruse  with 
attention  the  preceding  part  of  the  Epistle,  without  being 
impressed  with  the  conviction  that  Paul  was  a  singularly 
great  and  good  man  ;  but,  had  it  not  been  for  these  conclud- 
ing remembrances,  we  could  scarcely  have  imagined  that  he 
was  so  thoroughly  amiable  a  man,  and  that,  while  he  had  a 
power  of  intellect,  an  extent  of  information,  and  a  purity  of 
principle  almost  angelic,  he  had,  at  the  same  time,  a  tender- 
ness of  heart  and  a  sensibility  of  kindness  altogether  human. 
On  reading  the  conclusion  of  the  Epistle,  assuredly  we  do 
not  admire  him  less,  but  we  love  him  more ;  and  many  a  fine 
lesson  of  Christian  kindness,  and  courtesy,  and  gratitude,  may 
be  learned  from  a  perusal  of  what,  at  first  sight,  may  appear 
little  more  than  a  dry  list  of  names  of  persons  of  whom  we 
know,  and  can  know,  nothing  more  than  that  they  were  the 
acquaintances  and  friends  of  the  Apostle  Paul. 


584  CONCLUDING.  [PART  IV. 

The  sixteenth  chapter  opens  with  a  recommendation,  or 
what  we  would  call  the  certificate,  of  the  Christian  lady  who 
appears  to  have  been  the  honoured  bearer  of  the  Epistle — 
Phebe,  a  deaconess  of  the  church  at  Cenchrea.  "  I  commend 
unto  you  Phebe  our  sister,  which  is  a  servant  of  the  church 
which  is  at  Cenchrea :  that  ye  receive  her  in  the  Lord,  as 
becometh  saints,  and  that  ye  assist  her  in  whatsoever  business 
she  hath  need  of  you  :  for  she  hath  been  a  succourer  of  many, 
and  of  myself  also."  ^  The  obviously  proper  and  useful  prac- 
tice of  Christians,  wdien  removing  from  one  place  of  residence 
to  another,  carrying  along  with  them  recommendations  ^  from 
the  church  with  Avhich  they  had  been  connected,  to  the  church 
in  the  place  where  they  were  going  to  sojourn  or  to  reside, 
seems  to  have  prevailed  fi'om  the  beginning.  We  have  various 
examples  of  this  custom  on  record.  When  Apollos  was  disposed 
to  pass  from  Ephesus  into  Achaia,  "  the  brethren  wrote  exhort- 
ing the  disciples  to  receive  him."  ®  Diotrephes  is  blamed  for  not 
duly  honouring  the  commendatory  certificates  of  the  apostle  ;* 
and  we  find  Paul  certifying,  or  recommending,  to  the  churches 
of  Achaia  the  Macedonian  brethren  who  had  been  chosen  by 
the  churches  in  that  country  to  accompany  him  to  Jerusalem 
with  their  donation  for  the  poor  saints.^  This  practice  has 
its  origin  in  the  very  nature  of  the  case,  and  is  well  fitted  to 
express  and  promote  that  union  which  should  pervade  the  whole 
Church  of  Christ.  The  practice  is  founded  on  2l principle  which 
has  been  much  lost  sight  of,  namely,  that  he  who  is  a  proper 
member  of  any  church,  may  be  admitted  to  the  communion  of 
every  church  ;  and  he  who  may  not  be  admitted  to  the  commu- 
nion of  every  church,  ought  not  to  be  a  member  of  any  church. 

Of  the  good  woman  whose  certificate  lies  before  us,  we  know 
little  but  what  it  tells  us.  The  name  would  seem  to  indicate 
that  she  was  a  converted  heathen,  not  a  JcAvess — Phoebe 
being  one  of  the  names  of  the  goddess  Diana.  She  is  described 
by  the  apostle  as  "  our  sister."     The  relations  which  subsist 

'  Ver.  1,  2. 

-  i-TTioTo'hxi  avaTxrtxKi,  as  tlic  apostle  terms  them,  2  Cor.  iii.  1 . 

3  Acts  xviii.  27.  *  H  Jolin  3,  9,  10.  *  2  Cor.  viii.  18-24. 


SECT.  IV.]       CERTIFICATE  TO  BEARER  OF  EPISTLE.  585 

among  Cliristians — from  their  belief  of  the  same  truth,  their 
trust  in  the  same  Saviour,  their  submission  to  the  same  Lord 
— are  commonly  expressed  by  the  names  of  the  most  intimate 
natural  relations.     God  is  their  Father,  Christ  their  Elder 
Brother.     Being  "  children  of  God  through  Christ  Jesus," 
all  Christian  men  are  brethren,  and  all  Christian  women  are 
sisters.     Nor  are  these  mere  names  :  as  they  indicate  a  real 
relation,  they  imply  corresponding  responsibilities  and  duties. 
But  Phebe  was  not  only  a  Christian,  she  Avas  an  official 
Christian  ;  she  was  not  only  a  member,  she  was   an   office- 
bearer in  the  Christian  Church.     She  was  "  a  servant,"  or 
deaconess,  "  of  the  church  at  Cenchrea?."     Corinth  stood  on 
an  isthmus,  and  had  two  harbom's — one  looking  toward  Italy, 
called  Lechseum  ;  the  other  looking  toward  Asia,  called  Cen- 
chrejp.     In  the  town  built  at  this  port  there  was  a  Christian 
church,  of  wdiich  Phebe  was  a  deaconess.     We  know  that 
in  the  primitive  Church  there  were  no  female  preachers.    The 
words  of  the  apostle  are  express — "  I  suffer  not  a  woman  to 
speak  in  the  church;"^  but  it  seems  clear  that  there  were 
female  office-bearers,  corresponding  to  the  elders  and  deacons. 
The  female  elders  appear  to  have  had  the  charge  of  the  over- 
sight of  the  moral  behavioiu"  of  the  female  disciples  ;  and  their 
characters  and  qualifications  seem  described  iinder  the  name 
of  the  "  widows  indeed,"  in  1    Tim.  v.  9,  10.     The   female 
deacons  officiated  at  the  baptism  of  females,  and  had  the 
charge  of  the  poor  and  affiicted  female  disciples.     Of  these,  I 
apprehend,  the  apostle  speaks,  1  Tim.  iii.  8,  where  the  word 
translated  "  wives"  should  have  been  rendered  "  women-dea- 
cons " — deaconesses.     These  female  office-bearers  continued 
for  a  considerable  time  in  the  Christian  Church.     We  find 
them  mentioned  in  the  earliest  uninspired  Christian  writings  ; 
and  in  the  letter  of  Pliny  to  the  Emperor  Trajan,  acquainting 
him  with  the  manner  in  which  he  dealt  with  the  Christians, 
he  says,  "  I  thought  it  necessary  to  seek  the  truth  by  apply- 
ing the  torture  to  two  females,  who  were  called  ministers  or 

1  1  Tim.  ii.  12. 


586  CONCLUDING.  [PART  IV. 

deaconesses."  From  the  peculiar  state  of  society  in  the  East, 
where  anything  like  familiarity  between  the  two  sexes,  unless 
intimately  related,  was  considered  disgraceful,  some  institution 
of  this  kind  was  necessary  in  the  Christian  Church,  for  super- 
intending the  morals  and  relieving  the  wants  of  the  female 
disciples.' 

Whether  Christian  churches  in  the  West,  where  the  same 
necessity  did  not  exist,  acted  Avisely  or  Avarrantably  in  allow- 
ing the  institution  to  go  into  desuetude,  and  whether  important 
ends  might  not  be  served  by  its  revival,  Ire  questions  w^hich 
I  do  not  feel  myself  called  on  here  to  consider.  It  seems 
very  obvious,  however,  that  Christian  females,  whether  for- 
mally invested  with  office  or  not — with  or  without  the  name 
of  deaconesses — might,  when  called  on  by  their  pastors  and 
elders,  without  at  all  going  out  of  their  own  appropriate 
sphere,  "help"  them — aye,  help  them  much,  in  the  Lord. 

This  Christian  deaconess  is  recommended  to  the  Roman 
Christians  for  admission  to  fellowship  with  them  in  church 
privileges,  while  resident  in  their  city,  and  their  assistance 
asked  for  her  in  the  management  of  the  business  which  had 
brought  her  to  Rome.  "  I  commend  to  you  Phebe — that  ye 
receive  her  in  the  Lord" — as  "in  the  Lord"^ — as  a  Christian 
— "as  becometh  saints;"  that  is,  'as  it  becomes  saints  to  receive 
a  saint' — as  it  becomes  those  who  are  "  not  of  the  world,  but 
chosen  out  of  the  world" — separated  from  the  w^orld,  to  receive 
one  of  the  same  distinctive  character — with  much  affectionate 
esteem,  and  respectful  kindness — with  a  disposition  to  pro- 
mote her  spiritual  improvement — in  a  way  worthy  of  her 
Christian  excellence,  and  of  yom'  Christian  hospitality. 

But,  beside  free  admission  to  all  the  privileges  of  church 
fellowship,  the  apostle  requested  for  Phebe  assistance  in  the 
management  of  her  secular  business  :  "  And  that  ye  assist  her 
in  whatsoever  business  she  hath  need  of  you."  ^ 

What  that  business  was  we  know  not.     It  is  to  no  pui'pose 

'  See  Suiccr,  Bingham,  Coleman. 

2  1  Cor.  xii.  27;  Horn.  xii.  5;  1  Cor.  x.  17;  Eph.  i.  22,  23;  iv.  12; 
V.  30  ;  Col.  i.  24.  »  Ver.  2. 


SECT.  \.]  SALUTATIONS  FROM  THE  APOSTLE.  587 

for  one  interpreter  to  say,  that  Pliebe  came  to  Rome  to  seek 
the  payment  of  debts  due  to  her ;  or  another,  to  complain  of 
undue  exactions  on  the  part  of  under- officers  of  government; 
or  another,  to  manage  a  law-suit.  It  may  have  been  any  or 
none  of  these.  What  is  of  more  importance  to  remark  is,  that 
this  passage  teaches  us  that,  though  th^  connection  between 
Christians  be  of  a  spiritual  kind,  it  should  influence  their  con- 
duct generally,  and  lead  them,  on  the  ground  of  their  being 
Christians,  to  endeavour  to  promote  one  another's  secular 
interests. 

The  apostle  enforces  his  recommendation  of  Phebe,  by  stating 
the  services  she  had  done  himself  and  other  Christians  ;  "  For 
she  hath  been  a  succourer  of  many,  and  of  myself  also."  The 
word  "succourer"^  properly  signifies  'patroness' — a  person 
who,  in  the  Grecian  States,  undertook  the  care  of  a  stranger, 
and  became  responsible  for  his  behaviour  to  the  civil  authori- 
ties. This,  and  no  doubt  other  good  offices,  had  been  performed 
to  Paul  and  many  other  Christians  by  Phebe,  who  appears  to 
have  been  a  person  of  considerable  property  and  rank — one  of 
the  "  not  many  noble  that  were  called" — or  at  any  rate,  one 
of  "the  honourable  women"  spoken  of  in  the  Acts  of  the 
Apostles.^ 


SECTION  V. 

SALUTATIONS  FROM  THE  APOSTLE  TO  CHRISTIANS  AT  ROME. 

Chapter  xvi.  3-16. — "  Greet  Priscilla  and  Aquila  my  helpers  in 
Christ  Jesus ;  (who  have  for  my  life  laid  down  their  own  necks :  unto 
whom  not  only  I  give  thanks,  but  also  all  the  churches  of  the  Gentiles.) 
Likewise  greet  the  church  that  is  in  their  house.  Salute  my  well-beloved 
Epenetus,  who  is  the  first-fruits  of  Achaia  unto  Christ.  Greet  Mary,  who 
bestowed  much  labour  on  us.  Salute  Andronicus  and  Junia,  my  kinsmen, 
and  my  fellow-prisoners,  who  are  of  note  among  the  apostles,  who  also 
were  in  Christ  before  me.  Greet  Amplias,  my  beloved  in  the  Lord. 
Salute  Urbane,  our  helper  in  Christ,  and  Stachys  my  beloved.     Salute 

^  -z-ooarctTiS'  ^  1  Cor.  i.  26;  Acts  xvii   12 


588  CONCLUDING.  [PART  IV. 

Apelles,  approved  in  Christ.  Salute  them  which  are  of  Aristobulus' 
household.  Salute  Herodion  my  kinsman.  Greet  them  that  be  of  the 
household  of  Narcissus,  which  are  in  the  Lord.  Salute  Tryphena  and 
Tryphosa,  who  labour  in  the  Lord.  Salute  the  beloved  Persis,  which 
laboured  much  in  the  Lord.  Salute  Rufus,  chosen  in  the  Lord,  and  his 
mother  and  mine.  Salute  Asyncritus,  Phlegon,  Hernias,  Patrobas, 
Hermes,  and  the  brethreij  which  are  with  them.  Salute  Philologus,  and 
Julia,  Nereus,  and  his  sister,  and  Olympas,  and  all  the  saints  which  are 
with  them.  Salute  one  another  with  an  holy  kiss.  The  churches  of 
Christ  salute  you." 

It  may  serve  a  good  purpose  to  make  a  few  remarks,  in 
addition  to  those  already  casually  thrown  out,  tending  to 
explain  the  reason  why  such  a  catalogue  of  obscure  names  as 
lies  before  us  should  find  a  place  in  what  was  intended  to 
be  a  universal  and  permanent  revelation  of  the  Divine  will  as 
to  faith  and  manners.  It  is  obvious  to  remark,  that  if  the 
mentioning  by  name  such  members  of  the  Roman  church  as 
the  apostle  personally  knew,  was  fitted  to  answer  a  good  end 
to  that  church,  for  whose  advantage  the  Epistle  was  primarily 
intended,  that  was  a  suflicient  reason  why  it  should  be  done, 
though  no  advantage  were  to  be  derived  from  it  in  other 
countries  or  following  ages.  Now,  such  a  series  of  kind  re- 
membrances was  plainly  fitted  to  knit  more  closely  the  bands 
of  Christian  love  between  the  apostle  and  the  persons  noticed, 
between  him  and  the  church  to  which  they  belonged,  and 
even  between  him  and  those  members  of  that  church  that 
were  yet  personally  unacquainted  with  him.  To  the  person 
noticed  it  must  have  been  a  source  of  gratification,  and  a 
stimulus  to  improvement ;  while,  by  elevating  them  in  the 
estimation  of  their  brethren,  it  enlarged  their  sphere  of  usefvd 
influence.  It  must  have  been  felt  b}^  all  as  a  compliment  to 
the  church,  and  have  called  forth  kindly  feelings  fi'om  all 
toward  the  apostle. 

But,  such  a  passage  as  that  now  before  us  is  useful  for  all 
time — in  all  places.  It  strongly  corroborates  the  evidence  of 
the  genuineness  of  the  Epistle.  It  could  not  have  occurred 
to  a  forger  to  have  introduced  such  a  train  of  salutations, 
especially  as  the  Epistle  proceeds  on  tlie  su])position  that  the 


SECT,  v.]  SALUTATIONS  FROM  THE  APOSTLE,  589 

apostle  had  never  been  at  Rome.  It  serves  also  another  very 
hnportant  purpose,  in  presenting  a  very  lovely  picture  of 
living  Christianity,  both  in  the  writer  of  the  Epistle  and  in 
those  to  whom  he  sends  his  greetings.  We  see  how  w^ell  the 
principles  of  that  religion  harmonize  with,  and  draw  forth  all 
that  is  amiable  and  tender  in  the  human  constitution — how 
consistent  a  deep  knowledge  of  Christianity,  and  ardent  zeal 
for  its  progress,  are  with  the  dignified  proprieties  of  an  ad- 
vanced state  of  civilisation,  and  the  gentle  charities  and 
graceful  delicacies  of  the  most  refined  fi'iendship.  He  who 
considers  these  things,  will  find  no  diflSculty  in  coming  to  the 
conclusion  that  this  paragraph  is  not  an  exception  fi^-om,  but 
a  striking  illustration  of,  the  principle  that  "  all  Scripture  is 
profitable." 

This  also  seems  the  right  place  to  say  a  word  or  two  on  a 
question  which  naturally  suggests  itself  to  an  intelligent  reader 
of  the  Epistle.  How  came  Paul  to  mention  by  name  so  many 
members  of  the  church  of  Rome,  when  he  had  never  been  in 
that  city ;  and  how  came  he  to  be  so  intimate  with  them,  as 
his  language  indicates  he  was  ?  Some  suppose  that  Aquila 
and  Priscilla,  who  had  lately  come  from  Italy,  with  whom  he 
lived  and  laboured  so  long  in  Corinth,^  had  given  much  par- 
ticular information  respecting  the  members  of  the  Roman 
church.  This  is  very  likely ;  but  it  will  but  imperfectly  ex- 
plain the  fact  in  question.  The  true  account  of  it  seems  to 
be  this  : — Rome  was  at  that  time  the  metropolis  of  the  known 
world.  There  was  a  constant  influx  of  persons,  from  all 
quarters  of  the  empire,  to  that  city.  Paul  had  now,  for  nearly 
thirty  years,  been  engaged  in  propagating  Christianity  in 
various  parts  of  the  dominions  of  the  imperial  power ;  and  it 
is  not  at  all  wonderful  that  many  of  his  acquaintances  and 
converts  should  have  taken  up  their  residence  in  the  capital. 
A  man  who,  for  thirty  years,  had  travelled  and  mixed  with 
society  throughout  the  counties  and  leading  cities  and  towns 
of  England  and  Scotland,  on  visiting  London  for  the  first 

1  Acts  xviii.  2,  3,  11. 


590  CONCLUDING.  [PART  IV. 

time  after  that  period,  would  be  likely  to  find  himself"  in  the 
midst  of  friends.  Besides  the  ordinary  reasons  which  make 
men  leave  the  provinces  for  the  metropolis,  a  peculiar  cause 
was  in  operation  in  drawing  Christians  to  Rome.  Till  the 
imperial  power  became  persecuting,  which  was  not  for  some 
time  after  the  writing  of  this  Epistle,  Christians  seem  to  have 
been  safer  at  Rome  than  anywhere  else. 

The  apostle  places  first,  in  the  class  of  those  to  whom  he 
wished  his  kind  Christian  greetings  conveyed,  a  worthy  pair, 
well  entitled  to  such  a  mark  of  his  peculiar  regard.  "  Greet 
Priscilla  and  Aquila,  my  helpers  in  Christ  Jesus,  who  have 
for  my  life  laid  down  their  own  necks,  to  whom  not  only  I 
give  thanks,  but  also  all  the  churches  of  the  Gentiles."  ^  The 
word  rendered  "  greet "  is  the  same  that  in  the  other  parts  of 
the  paragraph  is  translated  "  salute."  Its  literal  and  proper 
signification  is  '  embrace.'  It  is  here  equivalent  to,  '  Express 
my  peculiar  affection  and  regard  to  them.'  Aquila  was  a  Jew 
by  descent,  and  a  Pontian  by  nation.  In  the  prosecution  of 
his  business  as  a  tent-maker,  or  worker  in  leather,  he  had 
gone  to  Rome ;  but  on  the  edict  of  the  Emperor  Claudius, 
banishing  all  Jews  from  the  metropolis,  in  consequence  of  an 
insurrection  raised  by  some  of  that  nation,  he  and  his  wife 
Prisca,  or  Priscilla,  removed  to  Corinth.^  In  this  city  Paul 
first  met  with  them,  and  "  because  they  were  of  the  same 
craft "  (for  according  to  the  Jewish  custom,  Paul,  though  de- 
voted to  letters,  had  acquired  a  mechanical  art  by  which  he 
could  support  himself),  he  took  up  his  residence  with  them, 
and  seems  to  have  dwelt  in  the  same  house,  and  worked  at  the 
same  occupation  with  them,  for  eighteen  months.  Whether 
Aquila  and  his  wife  were  Christians  before  meeting  with  the 
apostle,  or  Avhether  they  were  among  "  the  much  peojile  in 
that  city,"  with  the  prospect  of  converting  whom,  the  Lord  en- 
couraged Paul  in  a  vision,^  we  cannot  say  with  certainty, 
though  we  lean   to  the  former  opinion.     After  remaining  a 

1  Vcr.  ;3,  4.  "^  Acts  xviii.  1-4.  ^  Acts  xviii.  10. 


SECT,  v.]  SALUTATIONS  FROM  THE  APOSTLE.  591 

year  and  a  half  in  Corinth,  Paul  went  to  Ephesus,  and  his 
worthy  host  and  hostess  accompanied  him.  It  was  there  that 
they  had  the  great  honour  and  happiness  of  instructing  the 
eloquent  ApoUos  "in  the  way  of  the  Lord  more  perfectly  ;"^ 
and  it  seems  likely  that  they  there  fixed  their  abode.  They 
were  there  Avhen  Paul  wrote  his  first  Epistle  to  the  Corinthians, 
and  they  were  there,  too,  many  years  later,  when  he  wrote 
his  second  Epistle  to  Timothy.^  In  the  meantime,  however, 
it  would  seem  that,  on  the  edict  of  Claudius  being  repealed, 
or  falling  into  desuetude,  they  had  returned  to  Rome  and  re- 
sided there  for  some  time,  and  that  the  apostle  had  been 
informed  of  this  when  he  wrote  this  epistle  at  Corinth. 

These  excellent  persons  Paul  terms  "his  helpers  in  Christ," 
that  is,  his  Christian  helpers — his  assistants  in  every  way  in 
which  Christians,  and  only  Christians,  can  assist  each  other, 
in  the  way  in  which  Christians  in  private  life  can  and  ovxght  to 
assist  the  ministers  of  Christ. 

But  they  not  only  laboured  along  with  the  apostle, — they 
exposed  themselves  to  great  danger  in  order  to  secure  his 
safety.  That  is  the  meaning  of  the  expression,  "'V^^lO  for  my 
life  laid  down  their  own  necks."  The  event  or  events  referred 
to  must  have  taken  place  at  Corinth  or  at  Ephesus.  In  both 
places,  it  is  likely  Aquila  and  Priscilla  Avere  exposed  to  great 
danger — it  is  certain  Paul  Avas.^  The  kindness  of  Aquila  and 
Priscilla  had  made  a  deep  impression  on  Paul's  heart.  Years 
had  elapsed  since  this  occurrence,  but  his  gratitude  is  as  fresh 
and  lively  as  if  it  had  happened  yesterday.  "  To  whom  not 
only  I  give  thanks,  but  all  the  churches  of  the  Gentiles."  In 
protecting  Paul,  Aquila  and  Priscilla  did  a  great  public  ser- 
vice. The  life  of  an  able,  active,  devoted  minister  of  Christ 
Jesus,  is  the  most  valuable  of  all  public  property,  and  whoever 
protects  it,  when  in  hazard,  deserves  public  thanks. 

The  apostle  adds,  "  Likewise  salute  the  church  that  is  in 
their  house."*     The  most  learned  interpreters  are  divided  in 

^  Acts  xviii.  24-28.  2  1  Cor.  xvi.  19  ;  2  Tim.  iv.  19. 

3  Acts  xviii.  12-17  ;  xix.  30-35.        *  Ver.  5. 


592  CONCLUDING.  [PART  IV. 

their  opinion  respecting  the  meaning  and  reference  of  this 
phrase.  Some  have  supposed  that  it  intimates  that  all  the 
members  of  the  family  of  Aquila  and  Priscilla  were  Christians 
— '  the  church  in  their  family.'  This  interpretation  is  made 
somewhat  prol^able  from  the  circumstance  of  the  same  phrase 
being  used  of  this  worthy  pair  when  at  Ephesus/  and  fi'om  its 
being  followed  by  some  of  the  more  judicious  of  the  Greek 
fathers.  At  the  same  time,  it  appears  to  me  more  probable 
that  the  phrase  expresses  the  fact,  that  small  bands  of  Chris- 
tians met  in  private  houses  to  observe  Christian  ordinances, 
since  in  the  primitive  times  it  was  not  everywhere  they  durst 
assemble  in  numbers  ;  and  if  this  were,  as  is  probable,  the  case 
in  Rome  at  this  time,  who  so  likely  to  open  their  house  for 
such  a  purpose  as  Aquila  and  Priscilla  1  There  is  confirma- 
tion given  to  this  view,  and  a  pleasing  light  shed  over  the  ex- 
pression, by  a  passage  which  Neander  quotes  from  Ruinart's 
"  Acta  jNIartyr."  Art.  Justin  :  "  The  Roman  prefect  Rusticus 
asked  of  Justin,  '  Where  do  you  Christians  assemble  ? '  The 
martyr  replied,  'Where  each  one  can  and  will.  You  believe, 
no  doubt,  that  we  all  meet  together  in  one  place  ;  but  it  is  not 
so,  for  the  God  of  the  Christians  is  not  shut  up  in  a  room,  but, 
being  invisible.  He  fills  both  heaven  and  earth,  and  is  hon- 
oured everywhere  by  the  faithful.'"  Justin  adds,  that  when  he 
came  to  Rome,  he  "was  accustomed  to  dwell  in  one  particular 
spot,  and  those  Christians  that  were  instructed  by  him,  and 
wished  to  hear  his  discourse,  assembled  at  his  house." — "  He 
had  not  visited  any  other  congregations  of  the  Church."  The 
assembly  referred  to  would  naturally  be  called,  '  the  church 
which  is  in  Justin's  house.'  ^ 

"  Salute  my  well-beloved  Epenetus,  who  is  the  first-fruits 
of  Achaia  to  Christ."  ^  To  be  the  "  first-fruits  "  of  a  country 
"to  Christ,"  is  to  be  the  first  person  or  persons  in  that  country 
converted  to  Christianity.  The  statement  that  "  Epenetus 
was  the  first-fi'uits  of  Achaia"  may  seem  inconsistent  with 
that  made   1   Cor.  xvi.  15,  where  "  Stephanas'  house,"  or 

*  1  Cor.  xvi.  19.       "^  VI  x,XT  qIkov  roil  ^lovanvov  tx.K'KYiaix.       '  Ver.  5. 


SECT,  v.]  SALUTATIONS.  593 

family,  receives  the  same  appellation.  Some  MSS.  read  Asia 
instead  of  Acliaia;  but,  though  the  latter  were  undoubtedly 
the  true  reading,  yet  Epenetus  may,  for  ought  we  know,  have 
been  of  this  honoured  household;  and  though  he  were  not,  both 
he  and  they  might  have  been  among  the  early  converts  to  whom 
the  figurative  expression,  "  the  first-fruits,"  refer.  As  the  com- 
mencement of  an  abundant  harvest,  Epenetus'  conversion 
must  have  been  recollected  by  the  apostle  with  pecuUar  plea- 
sure, and  no  wonder  he  calls  him  "  beloved."  Few  ties  are 
so  tender  as  those  which  bind  the  human  instrument  of  con- 
version to  him  whose  soul  he  has  saved  from  death,  and  whose 
multitude  of  sins  he  has  covered. 

"  Salute  Mary,  who  has  bestowed  much  labour  on  us."  ^ 
This  seems  to  have  been  a  woman,  like  Lydia  of  Thyatira, 
"  whose  heart  the  Lord  had  opened."  She  had  had  it  in  her 
power  to  do  good  offices  to  the  apostle  and  his  companions, 
and  good  offices  which  cost  her  much  labour.  Of  her  it  may 
be  said,  as  of  another  Mary,  "  Wheresoever  this  Gospel  shall 
be  preached  in  the  whole  world,  there  shall  also  this  that  this 
woman  has  done  be  told  for  a  memorial  of  her."  ^  Was  not 
Mary  richly  rewarded  for  all  her  "  much  labour  ?  " 

"  Salute  Andronicus  and  Junia,  my  kinsmen,  and  my 
fellow-prisoners,  who  are  of  note  among  the  apostles,  who  also 
were  in  Christ  before  me."*  Jnnias,  or  Junia,  may  be  the 
name  either  of  a  man  or  of  a  woman.  From  the  circumstance 
of  fellowship  in  imprisonment,  and  notoriety  among  the 
apostles,  being  predicated  of  both  Andronicus  and  Junia,  it 
seems  likely  that  they  were  both  distinguished  Christian 
teachers.  They  were  the  apostle's  "kinsmen,"  possibly  in  the 
sense  of  his  relatives — more  likely  in  the  sense  of  his  country- 
men, "  his  kinsmen  according  to  the  flesh."  These  men  were 
triply  dear  to  the  apostle — in  the  flesh,  in  the  Lord,  and  in 
the  fellowship  of  suffering  for  Christ.  They  were  also  "of 
note  among  the  apostles."  Not  that  they  were  apostles,  as 
some  interpreters  strangely  hold,  but  that  they  were  highly  es- 

1  Ver.  6.  2  Matt.  xxvi.  13.  '^  Ver.  7. 

2  J' 


594  CONCLUDING.  [PART  IV. 

teemed  among  the  apostles.  It  is  a  probable  conjecture,  though 
nothing  more,  that  they  may  have  been  among  the  devout 
persons  fi'om  Rome  who  were  present  at  Jerusalem  when  the 
Pentecostal  effusion  of  the  Holy  Ghost  took  place,'  who  wit- 
nessed the  wonders  of  that  scene,  and  were  converted,  among 
so  many  more,  by  the  preaching  of  Peter ;  and  that  by  their 
means  the  knowledge  of  Christianity  was  first  brought  to 
Rome.  In  this  case,  we  see  the  wisdom  of  Paul  in  noticing 
these  circumstances,  in  order  to  confirm  and  strengthen  the 
regard  of  the  Roman  Church  to  these  teachers.  Those  re- 
spected by  the  apostles  should  surely  be  revered  by  the 
brethren.  He  adds,  "  Who  were  also  in  Christ  before  me." 
This  remark  gives  additional  probability  to  the  conjecture  just 
referred  to.  How  ready  is  Paul  to  acknowledge  any  kind  of 
precedency  !  He  seems  to  have  had  a  strong  habitual  wish 
to  fix  both  his  own  attention  and  that  of  others  on  the  circum- 
stances of  his  conversion.  And  no  wonder.  He  could  not 
think  of  it  without  finding  in  it  an  exhaustless  sovu'ce  of 
powerful  motive  to  humility,  gratitude,  and  activity ;  they 
could  not  tliink  of  it  without  seeing  in  it  a  striking  proof  of 
the  truth  of  their  religion,  and  of  the  power  and  grace  of  their 
Sa\dour.  '  Wlien  they  were  "  in  Christ,"  I  was  exceedingly 
mad  ao-ainst  Him,  and  breathino;  out  slaughter  and  threaten- 
ings  against  His  followers.' 

"  Salute  Amplias,  my  beloved  in  the  Lord.  Salute  Urban, 
our  helper  in  Christ,  and  Stachys,  my  beloved."^  Of  "Am- 
plias and  Stachys,"  nothing  more  is  known  than  that  they 
were  "  beloved  in  the  Lord  "  by  the  apostle  ;  they  were  the 
objects  of  his  high  Christian  esteem  and  love.  There  is  a  day 
coming  when  it  will  be  seen  that  to  have  been  the  friend  of 
a  Christian  apostle  was  really  a  higher  honour  than  to  be  the 
favourite  of  a  Roman  emperor,  and  when  the  eulogiums  of 
historians  and  poets,  procured  by  a.  lavish  expenditure  of 
labour  and  suffering,  would  be  gladly  exchanged  for  the  simple 
record  that    Paul   loved    them    because    they   loved    Christ. 

'  Acts  ii.  10.  -  Vcr.  8,  9. 


SECT,  v.]  SALUTATIONS.  595 

"  Urban  "'  is  described  as  Paul's  "  helper  in  Christ  " — ids 
assistant  in  his  m-eat  work  of  Christianizino-  the  Gentile 
world.  He  probably  was  an  evangelist,  then  resident  at 
Rome.  The  most  accomplished  Christian  ministers  need 
helpers  in  their  work.  Paul  was  the  better  of  Urban,  and 
men  like  Urban  ;  and  the  most  accomplished  minister  should, 
like  Paul,  be  ready  to  accept  and  acknowledge  the  services  of 
the  humblest  of  his  helpers. 

"  Salute  Apelles,  approved  in  the  Lord.  Salute  them  that 
are  of  Aristobulus'  household."  ^  "  Apelles  "  is  described  as 
"  approved  in  the  Lord  " — that  is,  a  tried  Christian  ;  one  who 
has  been  tried,  and  who  has  stood  the  trial.  "  Tribulation," 
says  the  apostle,^  "  worketh  patience" — that  is,  persever- 
ance, and  this  perseverance  "  worketh  experience  " — that  is, 
trial ;  it  proves  the  individual;  it  is  the  test  of  the  reality  and 
strength  of  his  faith ;  and  if  he  abides  the  test,  he  is  an  approved 
Christian.  Many — alas  !  how  many — do  not  stand  the  test, 
and  prove  themselves  "reprobates," — unapproved  either  of  God 
or  man.     Tried  Christians  deserve  to  be  honom'ed. 

It  deserves  notice  that  the  apostle  does  not  send  his  Christian 
remembrances  to  the  next  person  named — "  Aristobulus," 
but  to  his  household.  Perhaps  he  was  dead  ;  perhaps  he  was 
not  a  Christian.  A  Christian  man  may  not  have  a  Christian 
household.  The  elders  must  have  "  faithful  children,"  else 
they  should  not  be  chosen  to  their  office  ;^  but  a  member  of 
the  Christian  Church  may  have  nothing  but  unbelieving 
children,  and  a  family  may  be  all  Christians  with  the  excep- 
tion of  its  head.  It  is  not  improbable  that  Aristobulus  might 
be  a  Greek  of  rank  residing  at  Rome,  some  of  whose  household, 
children,  or  slaves,  may  have  been  converted  by  Paul.  It  is 
a  happy  thing  when  the  whole  of  a  family  is  Christian,  not  in 
name  merely,  but  in  deed  and  in  truth ;  when,  as  in  the  case 
of  Lydia  and  of  the  gaoler  of  Philippi,  "  salvation  comes"  not 
only  to  the  heads  of  the  family,  but  "to  all  their  house."*  It 
is  not  always  so ;  and  when  it  is  not  so.  Christians  in  un- 

1  Ver.   10.       ■'-  Chap.  v.  3,  4.        '  Tit.  i.  6.        ♦  Acts  xvi    \-).  31,  34. 


596  CONCLUDING.  [PART  IV. 

christian  families  have  a  peculiar  claim  on  the  kind  notice 
of  Christian  ministers. 

"  Salute  Herodion,  my  kinsman.  Greet  them  that  be  of 
Narcissus'  household,  who  are  in  the  Lord."  ^  Herodion  is  a 
name  derived  from  Herod,  and  probably  indicates  that  the 
person  referred  to  was  somehow  or  other  connected  with  the 
Herod  family.  We  know  that  a  man  very  closely  connected 
with  that  family,  being  Herod  tlie  tetrarch's  foster-brother, 
Manacn,  stood  in  very  peculiar  relations  to  the  apostle,  being 
one  of  the  prophets  and  teachers  at  Antioch,  who,  by  the  ap- 
pointment of  the  Holy  Ghost,  separated  Saul  and  Barnabas 
to  the  Avork  to  which  they  were  called  among  the  Gentiles.^ 
It  is  very  likely  that  ]\Ianaen  had  the  surname  of  Herodion  ; 
but,  had  he  been  the  person  referred  to,  we  cannot  think 
that  the  apostle  would  have  passed  him  over  with  so  slight  a 
notice. 

As  in  the  case  of  Aristobulus,  the  salutation  is  not  sent  to 
Narcissus,  but  to  those  of  his  household,  and  apparently  not  to 
all  his  household,  but  to  that  part  of  it  only  which  was  composed 
of  Christians.  The  meaning,  though  not  very  distinctly  given 
in  our  version,  probably  is,  '  Offer  my  Christian  remembrances 
to  such  of  the  household  of  Narcissus  as  are  Christians.'  It 
is  not  at  all  impossible  that  the  Narcissus  here  mentioned  was 
the  favourite  freedman  of  the  Emperor  Clauchus,  of  whom 
Suetonius  speaks  in  his  lives  of  the  Caesars — a  very  rich,  but 
a  very  wicked  man.  Very  good  men  may  be  domestics  in  the 
families  of  very  bad  men.  Obadiah,  who  "  feared  the  Lord 
from  his  youth,"  and  "  feared  Him  greatly,"  was  the  steward 
of  Ahab,  one  of  the  worst  of  the  Israelitish  kings.^  A  vener- 
able countryman  of  oiu"  own  occupied  a  confidential  place  in 
the  household  of  one  of  the  most  dissolute  of  our  princes,  and 
might,  sixty  or  seventy  years  ago,  be  found  at  midnight,  and 
after  it,  in  his  little  chamber,  reading  Marshall  on  Sanctijica- 
tion,  or  Boston's  Crook  in  the  Lot,  while  waiting  the  return 
of  his  master  and  his  companions  from  their  midnight  revels. 

*  Ver.  n.  '  Acts  xiii.  1.  ^1  Kings  xviii.  3,  12. 


SECT,  v.]  SALUTATIONS.  597 

Christians  do  not  act  like  themselves  when  they  place  them- 
selves in  ungodly  families ;  but,  as  in  the  cases  referred  to, 
they  may  be  obviously  placed  there  by  Providence,  and  when 
they  are  so,  they  have  peculiar  opportunities  for  "  adorning 
the  doctrine  of  God  our  Saviour,"  and  "  holding  forth  the 
word  of  life,"  and  are  specially  entitled  to  kind  notice  from 
their  minister. 

"  Salute  Tryphena  and  Tryphosa,  who  labour  in  the  Lord. 
Salute  the  beloved  Persis,  who  laboured  much  in  the  Lord."  ^ 
"  Tryphena  and  Tryphosa  "  are  the  names  of  two  Christian 
women  who  had  sustained  evil  and  suffering  (for  such  is  the 
import  of  the  word  "  labour  " ")  in  the  cause  of  Christ.  Per- 
sons to  whom  it  has  been  "  given  not  only  to  believe  in  the 
Lord  Jesus,  but  also  to  suffer  for  His  sake,"^  deserve  in  no 
ordinary  degree  the  esteem  and  love  of  their  fellow-Christians. 
We  are  to  give  "honour  to  whom  honour  is  due;"  and  it  is 
honour  "  to  be  counted  worthy  to  suffer  "  shame,  or  loss,  or 
death  "  for  His  sake;"*  and  we  are  to  give  it  in  the  degree  in 
which  it  is  due.  Paul  bestows  a  mark  of  respect  on  Tryphena 
and  Tryphosa,  who  laboured  in  the  Lord ;  but  he  bestows  a 
higher  token  of  esteem  on  Persis,  a  Christian  woman  who  had 
"  laboured  much  in  the  Lord."  From  the  name,  it  seems 
likely  that  Persis  either  was  a  slave  or  had  been  in  servitude, 
and  was  of  Persian  origin.  At  a  very  early  period,  the  primi- 
tive Chm'ch  began  to  resemble  the  Celestial  Church  as  a 
"  great  multitude,"  out  of  almost  "  every  country,  and  people, 
and  tongue,  and  nation."^  This  Christian  woman  seems  to 
have  been  very  amiable  and  much  loved.  There  are  some 
Christians  distinguished  by  the  loveliness  of  their  character; 
and  such  persons,  whatever  station  they  fill,  are  a  credit  to 
their  religion,  and  a  delight  to  their  Christian  connections. 
This  "  Persis,  the  beloved,"  had  laboured  much  in  the  Chris- 
tian cause.  Female  disciples  have  often  been  the  most  active 
promoters  of  the  Christian  cause,  and  the  most  patient  suf- 

»  Ver.  12.  2  M-Tiim^;.  3  Phil.  i.  29. 

4  Acts  V.  41.  •■'  Rev.  vii.  9. 


598  CONCLUDIXG.  [lAUT  IV. 

ferers  on  its  account ;  and,  however  humble  their  rank,  sucli 
are  "  to  be  held  in  reputation." 

"  Salute  Rufus,  chosen  in  the  Lord,  and  his  mother  and 
mine."^  Rufus,  here  mentioned,  may  perhaps  be  the  same 
person  who  is  spoken  of  in  Mark  xv.  21  as  the  brother  of 
Alexander,  and  the  son  of  Simon,  the  Cyrenian,  who  had 
the  high,  though  painful,  honour  of  assisting  his  Lord  to 
bear  the  cross  to  Calvary.  He  is  described  as  "chosen  in  the 
Lord," — a  choice  Christian.  They  seem  to  have  been  an  ex- 
cellent family.  The  influence  of  the  father's  singular  connec- 
tion with  the  Saviour  affected  his  household.  His  wife  is 
mentioned  in  a  way  which  shows  how  strong  a  hold  she  had 
on  the  Christian  affection  of  the  apostle.  On  mentioning  her 
name,  and  her  relation  to  the  worthy  Rufus — "his  mother,"  the 
kind  offices  he  himself  had  received  from  the  good  woman 
presented  themselves  so  vividly  to  his  mind,  that  in  the  ardour 
of  affection,  with  a  beautiful  mixture  of  delicacy  and  tender- 
ness, he  adds,  "and  mine" — 'My  mother  by  kindness,  as 
well  as  Rufus'  mother  by  natural  relation.'  Nothing  can  be 
finer  than  this,  except,  what  far  transcends  it,  the  voice 
from  the  cross,  "  Woman,  behold  thy  Son  !  " — "  Behold  thy 
mother!"^ 

"  Salute  Asyncritus,  Phlegon,  Hermas,  Patrobas,  Hermes, 
and  the  brethren  that  are  with  them.  Salute  Philologus,  and 
Julia,  Nereus  and  his  sister,  and  Olympas,  and  all  the  saints 
that  are  with  them."  ^  Of  Asyncritus,  Phlegon,  Patrobas,  and 
Hermes,  we  know  nothing.  Euscbius  states,  though  it  is 
difficult  to  reconcile  the  statement  with  chronoloo;y,  that  the 
Hermas  here  mentioned  is  the  author  of  the  small  work  called 
The  Shepherd,  still  extant, — one  of  the  earliest  of  uninspired 
Christian  writings.  From  his  Avork,  he  appears  to  have  been 
a  pious,  Ijut  a  very  weak  man.  It  is  in  no  ordinary  de- 
gree edifying  to  see  so  gigantic  a  mind  as  Paul's  noticing 
kindly  so  feeble  a  spirit  as  Hermas.  "  The  saints  that  are 
with   them,"   seems   crpiivalcnt  in  meaning  to  "the  churcli 

'  Ver.  13.  2  John  xix.  2.5-27.  '  Vcr.  14,  15. 


SECT,  v.]  SALUTATIONS.  599 

which  is  in  their  house."  In  the  list  of  names  in  the  15th 
verse,  there  is  nothing  that  seems  to  require  to  bejioticed. 

It  deserves  to  be  remarked,  that  a  very  considerable  num- 
ber of  the  persons  here  named  are  females,  and  that  they  are 
represented  as  having  been  very  active  and  usefid  in  promot- 
ing the  cause  of  Christ.  The  female  sex  owe  very  much  to 
the  Gospel,  and  in  its  early  age  they  seem  to  have  been  sen- 
sibly alive  to  their  obligations.  They  have  of  necessity 
powerful  and  extensive  influence  in  society,  and  it  is  right 
that  it  should  be  exerted  in  behalf  of  Christ  and  of  Christi- 
anity. To  do  this  in  the  most  effectual  way,  it  is  by  no  means 
necessary  that  they  should  go  out  of  the  sphere  within  wdiich 
it  is  plainly  the  will  of  God  they  should  ordinarily  move — the 
domestic  one.  Indeed,  generally  speaking,  it  is  only  in  their 
appropriate  sphere  that  their  exertions  are  likely  to  do  much 
good.  In  the  cases  in  which  they  have  left  it,  however  pure 
their  intentions  may  have  been,  the  result  of  the  experiment 
has  not  usually  been  such  as  to  make  it  desirable  that 
it  should  be  repeated,  or  that  the  practice  should  become 
general. 

The  apostle  concludes  his  salutations  by  exhorting  the  Chris- 
tians at  Rome  to  "salute  one  another  with  a  holy  kiss,"^  and 
by  assuring  them  that  the  churches,  in  the  district  where  he 
then  was,  cherished  towards  them  all  Christian  regard.  "  The 
churches  of  Christ  salute  you."  These  words  may  be  con- 
sidered, generally,  as  an  exhortation  to  nmtual  love,  and  to  all 
proper  manifestations  of  it ;  and  it  is  in  this  general  sense 
that  they  are  undoubtedly  applicable  to  all  Christian  churches, 
in  all  countries  and  in  all  ages.  But  there  is  no  reason  to 
doubt  that  the  apostle  meant  that  the  Roman  Christians 
should  comply  with  the  injunction,  in  the  plain,  literal  accep- 
tations of  the  terms. 

Salutation  by  kissing  was  the  ordinary  way  of  expressing 
friendly  affection  in  these  countries,  just  as  shaking  hands  is 
in  oiirs ;  and   the  command  is  not  more  strange  than  if  the 

1  Ver.  16. 


600  CONCLUDING.  [PART  IV. 

apostle,  addressing  himself  to  a  Christian  church  in  our 
country  and  times,  were  to  say,  '  Give  each  other  the  right 
hand  of  fellowship  ;  let  there  be  a  cordial  shaking  of  hands.' 
We  find  similar  exhortations  given  to  other  churches  :  1 
Thess.  V.  26  ;  1  Cor.  xvi.  20 ;  2  Cor.  xiii.  12 ;  1  Pet.  v.  14. 
That  the  apostle  meant  that  the  Roman  Church,  at  all  their 
meetings  for  public  worship,  should  thus  express  their  mutual 
affection,  is  by  no  means  improbable.  That  he  meant  to  make 
this  an  ordinance  for  all  succeeding  time  in  the  Chm'ch 
catholic,  though  it  has  sometimes  been  asserted,  cannot  be 
proved,  and  does  not  appear  to  me  to  be  at  all  probable.  But 
that  the  practice  prevailed  extensively,  if  not  universally, 
in  the  earlier  ages,  seems  certain.  "After  the  prayers,"  says 
Justin  Martyr,  giving  an  account  in  his  Apology^  of  the  cus- 
toms of  the  Christians, — "  After  the  prayers,  we  embrace  each 
other  with  a  kiss."  Tertullian  ^  speaks  of  it  as  a  piece  of  the 
ordinary  service  of  the  Lord's  day  ;  and  in  the  Apostolical 
Constitutions,  as  they  are  termed,  the  manner  in  which  the 
salutation  was  performed  is  particularly  described  :  "  Then  let 
the  men  apart,  and  the  women  apart,  salute  each  other  with 
a  kiss  in  the  Lord."  ^  Origen's  note  on  the  verse  is,  "  From 
this  passage  the  custom  was  delivered  to  the  churches,  that, 
after  prayers,  the  brethren  should  salute  one  another  with  a 
kiss."  This  token  of  love  was  usual  at  the  administration  of 
the  Lord's  Supper.  Suieer,  Bingham,  and  Coleman  may  be 
consulted  for  further  information.  It  was  probably  on  this 
custom  that  the  calumnies  of  the  heathen,  respecting  the 
licentious  practices  of  the  first  Christians  at  their  meetings 
for  worship,  were  founded  ;  and  it  is  not  unlikely  that,  to  take 
away  all  occasion  for  such  slanderous  imputations,  the  prac- 
tice, though  in  itself  innocent  and  becoming,  liaving,  through 
the  misconstruction  of  the  heathen,  become  not  for  the  use  of 
edifying,  was  discontinued. 

Some  small  sections  of  the  Christian  Church  still  follow  the 
original  custom,  and  even  insist  on  it  as  a  term  of  communion. 

'  xi.  85.  '  De  Oral.,  c.  14.  3  ii.  67 ;  viii.  7. 


SECT,  v.]  SALUTATIONS.  601 

There  is  nothing  wrong  in  the  first  of  these  practices  :  there 
is  something  very  decidedly  wrong  in  the  second.  Surely 
til  is  is  not  one  of  the  things  about  which  the  peace  of  the 
Church  is  to  be  disturbed,  or  her  union  broken.  They  who 
observe  this  custom  should  not  condemn  those  who  observe  it 
not,  and  they  who  do  not  observe  it  should  not  despise  those 
who  do  observe  it.^  In  both  cases,  if  they  are  conscientious, 
they  will  be  accepted  of  the  Lord.  The  essential  matter  is 
the  cultivation  of  mutual  love.  The  mode  of  expressing  it 
is  a  matter  of  something  less  than  even  secondary  import- 
ance, unless  it  can  be  proved,  and  I  think  it  cannot,  to  have 
been  fixed  by  apostolical  authority  for  the  Church  catholic  in 
all  ages.  The  custom  is  in  itself,  as  Stuart  says,  a  '  res 
loci  et  temporis ' — a  thing  of  time  and  place,  like  the  wearing 
or  the  not  wearing  of  long  hair  at  Corinth.  Wilson,  in  his 
curious  Dialogue  Commentary,  says,  in  his  quaint  way,  "  The 
kiss  is  called  holy,  to  distinguish  it  from  the  wanton,  and  the 
adulatory,  and  the  proditory,  and  the  dissimulatory  kiss." 

"  The  churches  of  Christ  salute  you."  '  The  churches  in 
this  district  cherish  for  you  a  kind  regard;  and,  knowing  that  I 
am  writing  to  you,  request  me  to  express  their  affectionate 
wishes  for  your  welfare.'  Distant  churches  should  maintain, 
so  far  as  it  is  possible,  intercourse  with  each  other.  They  are 
all  members  of  the  same  body — children  of  the  same  family. 
The  unclu'istian  introduction  of  separate  communions  has  in 
a  great  measure  broken  up  this  intercom'se,  by  destroying  the 
feelings  in  which  it  naturally  originates.  An  Episcopalian 
Christian,  in  England,  is  in  danger  of  feeling  as  if  he  had  as 
little  connection  with  a  Presbyterian,  or  Congregational 
Church,  in  Scotland,  as  with  a  set  of  Mohammedans  or 
Pagans. 

How  amiable  and  how  powerful  a  thing  is  true  Christianity 
when  it  is  allowed  to  develop  itself!  How  does  it  mollify  and 
enlarge  the  heart !  How  happy  would  mankind  be  if  they 
were  all  Christians  !     They  would  be  a  band  of  brothers. 

'  Chap.  xiv.  3. 


002  CONCLUDING.  [PAKT  IV. 

And  liow  good  a  thing  it  would  be,  and  how  becoming  well, 
for  such  a  band  of  brothers  to  dwell  together  in  unity  !  How 
happy  would  the  Church  be  if  all  her  raember&  were  such  as 
those  whose  names  are  here  chronicled,  and  especially  if  all 
her  ministers  were  men  of  the  same  enlarged  minds,  and 
generous  spirits,  and  affectionate  hearts,  as  the  apostle  Paul ! 
The  residue  of  the  Spirit  of  light  and  love,  of  purity  and 
])eace,  is  with  the  Lord.  May  He  shed  it  forth  abundantly 
on  a  divided  Church,  and  make  His  people  to  appear  to 
each  other  and  to  the  world — one  body,  animated  by  one 
spirit.^ 

'  The  signs  of  the  time,  in  this  respect,  are  decidedly  favourable. 
Tliere  are  working,  widely  and  powerfully,  throughout  Christian  churches 
of  almost  every  name,  the  yearnings  of  that  brotherly  affection  towards 
all  who  know  the  truth  and  love  the  Saviour,  of  which  every  new  creature 
becomes  the  subject.  The  tendency  of  the  God-inspired,  elective  afttnities 
of  genuine  Christianity  to  rise  superior  to  the  separating  power  of  arti- 
ficial, men-made  divisions,  both  of  mind  and  heart,  is  daily  becoming 
stronger.  These  interior  movements  of  the  Christian  body  are  obtaining 
a  voice  ;  and,  we  believe,  that  voice  will  become,  notwithstanding  every 
attempt  to  suppress  it,  more  distinct,  more  lovul,  more  extended.  A 
movement  towards  union  among  Christians,  based  on  the  faith  of  the 
truth,  cemented  by  the  love  of  the  Saviour,  is  sure,  sooner  or  later, 
to  be  triumphant.  The  prayer  will  be  answered,  "  That  they  all  may 
be  one  in  the  Father  and  the  Son,  that  the  world  may  know  that 
the  Son  has  indeed  been  sent  of  the  Father." — John  xvii.  21.  "Him 
the  Father  heareth  always."  He  keepeth  covenant  for  ever — His  word 
cannot  fail.  "  I  will  surely  assemble,  O  Jacob,  all  of  thee;  I  will 
surely  gather  the  remnant  of  Israel.  .  .  .  The  breaker  is  come 
up  before  them  :  they  have  broken  up,  and  passed  through  the  gate,  and 
are  gone  out  by  it ;  and  their  King  shall  pass  before  them,  and  the  Lord 
on  the  head  of  them." — Micah  ii.  12,  13.  "Thou  shalt  arise,  and  have 
mercy  upon  Zion  :  for  the  time  to  favour  her,  yea,  the  set  time  is  come. 
For  thy  servants  take  pleasure  in  her  stones,  and  favour  the  dust  thereof. 
So  the  heathen  shall  fear  the  name  of  the  Lord,  and  all  the  kings  of  the 
earth  thy  glory.  When  the  Lord  shall  build  up  Zion,  He  shall  appear  in 
His  glory.  He  will  regard  the  prayer  of  the  destitute,  and  will  not  despise 
their  prayer.  This  shall  be  written  for  the  generation  to  come:  and  the 
people  which  shall  be  created  shall  praise  the  Lord." — Psa.  cii.  13-18. 
Instead  of  being  exceedingly  grieved,  or  grieved  at  all.  when  we  see  men 


SECT.  VI.]  CxVUTIONS.  603 

SECTIO]^  VI. 

CAUTIONS  AGAINST  DISSENSION  AND  DIVISION. 

Chapter  xvi.  17-20. — "  Now,  I  beseech  you,  brethren,  mark  them 
which  cause  divisions  and  offences,  contrary  to  the  doctrine  which  ye  have 
learned ;  and  avoid  them.  For  they  that  are  such  serve  not  our  Lord 
Jesus  Christ,  but  their  own  belly ;  and  by  good  words  and  fair  speeches 
deceive  the  hearts  of  the  simple.  For  your  obedience  is  come  abroad 
unto  all  men.  I  am  glad  therefore  on  your  behalf:  but  yet  I  would  have 
you  wise  unto  that  which  is  good,  and  simple  concerning  e\dl.  And  the 
God  of  peace  shall  bruise  Satan  under  your  feet  shortly.  The  grace  of 
our  Lord  Jesus  Christ  be  with  you.     Amen." 

In  tlie  Roman  Church,  difference  of  opmion  respecting 
"  meats  and  days"  was  producing  uneasiness,  and  threatening 

come  to  seek  the  welfare  of  the  children  of  Israel  (Neh.  ii.  10),  it  becomes 
us  cordially  to  rejoice  and  say,  "  Blessed  are  the  peacemakers  ;  for  they 
shall  be  called  the  children  of  God." — Matt.  v.  9.  Let  us  cast  in  our  lot 
with  them.  Let  us  "love the  truth  and  the  peace.'' — Zech.  viii.  19.  Let 
us  "  seek  the  things  that  make  for  peace,  and  by  which  we  may  edify  one 
another.''  Let  us  pray  that  wide-minded,  large-hearted  lovers  equally  of 
truth  and  peace — like  the  apostle  Paul,  who  would  not  have  hesitated  to 
call  an  angel  from  heaven  anathema  if  he  had  preached  another  gospel, 
and  who  would  not  eat  flesh  while  the  world  stood  if  it  made  a  brother 
offend — may,  by  the  Great  Head  of  the  Church,  be  raised  up  to  impel  and 
guide  the  every-day  increasing  mass  of  intellect  and  affection  disposed  to 
Christian  vmion  on  scriptural  principles.  "  May  the  Spirit  be  poured  upon 
us  from  on  high ; "  and  may  He  direct  the  way  of  His  people,  seeking 
peace  in  righteousness.  Then  "  the  work  of  righteousness  shall  be  peace  ; 
and  the  effect  of  righteousness,  quietness  and  assurance  for  ever.  And 
God's  people  shall  dwell  in  a  peaceable  habitation,  and  in  sure  dwellings, 
and  in  quiet  resting-places,  when  it  shall  hail, coming  down  on  the  forest; 
and  the  city,"  that  great  city,  "  shall  be  low  in  a  low  place."  Meanwhile, 
"  Blessed  are  ye  that  sow  beside  all  waters,  that  send  forth  thither  the 
feet  of  the  ox  and  the  ass." — Isa.  xxxii.  15-20.  "  Pray  for  the  peace  of 
Jerusalem  :  they  shall  prosper  that  l»ve  thee.  Peace  be  within  thy  walls, 
and  prosperity  within  thy  palaces.  For  my  brethren  and  companions' 
sakes,  I  will  now  say.  Peace  be  within  thee.  Because  of  the  house  of 
tiie  Lord  our  God  I  will  seek  thy  good." — Psa.  cxxii.  6-9. 


604  CONCLUDING.  [PART  IV. 

to  create  and  aggravate  an  alienation  of  affection,  which  natu- 
rally tended  towards  ecclesiastical  disruption.  To  prevent 
this,  is  the  object  which  the  apostle  prosecutes  so  earnestly  in 
the  fourteenth  and  fifteenth  chapters — forming  the  last  section 
of  the  Practical  part  of  the  Epistle.  But  the  subject  lay  veiy 
near  his  heart.  He  was  so  much  impressed  with  the  disas- 
trous consequences  which  must  result  from  these  heart-burn- 
ings, jealousies,  contempts,  and  condemnations  running  their 
course,  that,  in  the  conclusion,  he  reverts  to  it,  and  in  the 
most  affectionate  manner  warns  them  against  those  who,  for 
their  own  selfish  purposes,  busily  employed  themselves  in 
sowing  the  seeds  of  dissension  among  the  churches. 

"  Now,  I  beseech  you,  brethren,  mark  them  which  cause 
divisions  and  offences,  contrary  to  the  doctrine  which  ye  have 
learned;  and  avoid  them."^  The  word  translated  "divi- 
sions,"^ properly  signifies  'factions' — parties  opposed  to  each 
other  in  the  same  society ;  and  the  word  rendered  "  offences,"  * 
literally  signifies  '  stumblingblocks' — occasions  of  falling, 
referring  to  the  effect  which  the  practices  the  apostle  refers 
to  were  likely  to  have  both  on  those  wathin  and  those  without 
the  pale  of  the  Church.  Those  "  Avho  cause  divisions  and 
offences,"  are  not  those  who,  being  fully  persuaded  in  their 
own  mind,  make  no  secret  of  their  views  of  any  subject  con- 
nected with  the  faith,  and  who  endeavour,  in  the  spirit  of 
meekness,  to  suj^port  their  own  views  by  fair  argument.  Free 
discussion  of  this  kind,  among  the  members  of  the  Church,  is 
one  of  the  best  means  of  producing  union,  and  preventing 
division  ;  and,  instead  of  proving  a  stumblingblock  to  the 
world,  is  fitted  to  remove  its  prejudices  against  Christianity, 
as  a  system  which  fetters  men's  minds,  and  seals  their  mouths. 
But  those  cause  "  divisions  and  oft'ences"  who,  entertaining, 
however  conscientiously,  particular  views  on  subjects  of 
secondary  importance,  are  not  satisfied  with  stating  and  de- 
fending them,  but  elevate  them  into  matters  of  primary  con- 
sequence, wish  to   ]iross   them   on  their  fellow-Christians  as 

'  Ver.   17-  "^  fiix,mTeiatei;.  ^  iry,u'jnu>.». 


SECT.  VI.]  CAUTIONS.  605 

terms  of  communion,  and,  if  they  cannot  succeed,  use  their 
influence  to  create  factions  in  the  Church,  or  to  form  a  dis- 
tinct communion.  Such  was  the  conduct  of  the  Judaizers, 
to  whom  the  apostle  seems  here  to  have  a  reference.^ 

These  "  divisions  and  offences"  are  said  to  be  "  contrary  to 
the  doctrine"  which  the  Roman  Church  had  learned.  The 
doctrine  they  had  learned  M^as  tlie  pure  religion  of  Jesus 
Christ,  the  tendency  of  which,  in  its  doctrines,  institutions, 
precepts,  and  spirit,  is  to  bind  those  who  believe  it  in  the 
bands  of  a  close  and  permanent  fi'iendship,  and,  in  this  way, 
to  hold  out  an  encouragement  to  mankind  at  large  to  join  a 
society  which  affords  "  rest  fi'om  the  broils  and  agitations  of 
secular  life" — a  peaceful  haven,  inviting  us  to  retire  from  the 
tossings  and  perils  of  this  unquiet  ocean  to  a  sacred  inclosure, 
a  sequestered  spot,  which  the  storms  and  tempests  of  the 
world  are  not  permitted  to  invade. 

"  Intus  aquae  dulces,  vivoque  sedilia  saxo : 
Nympharum  domus.     Hie  fessas  non  vincula  naves 
Ulla  tenent;  unco  non  adligat  anchora  morsu." — Virg.2 

The  apostle  calls  upon  the  Romans  to  "  mark  those  who 
cause  divisions  and  offences."  Persons  of  this  description 
often  for  a  season  carry  on  their  plans  secretly,  without  being 
observed.  The  mischief  is  done  before  danger  is  apprehended. 
It  is  of  importance  that  such  persons  should  be  marked  as 
soon  as  their  character  begins  to  develop  itself,  that  proper 
methods  may  be  employed  to  counteract  their  efforts  and 
defeat  their  purposes.  It  is  good  to  "  withdraw  from  them" 
— to  avoid  "the  foolish  and  imlearned  questions"  they  delight 
in  agitating — to  "  shun  their  vain  babblino;."  Chrvsostom 
remarks,  that  the  apostle  does  not  advise  the  Roman  Christians 
to  enter  into  debate  with  these  men,  but  to  mark  them,  that 
they  may  avoid  them,  and  have  nothing  to  do  with   them. 


'  The  reader  will  be  instructed  and  delighted  with  a  dissertation  on  the 
Judaizers  in  Stanley's  "  Discourses  on  the  Apostolic  Age." 
*  Rob.  Hall,  "  Terms  of  Communion." 


GOG  CONCLUDING.  [PART  IV. 

Their  end  is  in  some  measure  gained,  if  they  can  get  others 
to  dispute  with  them. 

The  earnestness  of  the  apostle,  in  this  exhortation,  deserves 
notice — "  I  beseech  you,  brethren."  Such  "  divisions  and 
scandals,"  when  they  prevail,  eat  out  the  very  life  of  religion 
in  individuals  and  churches.  His  earnestness  was  increased 
by  his  conviction  of  the  unworthy  ends  which  the  individuals 
he  had  in  view  were  prosecuting :  "  For  they  that  are  such 
serve  not  our  Lord  Jesus  Christ,  but  their  own  belly ;  and 
by  good  words  and  fair  speeches  deceive  the  hearts  of  the 
simple."'  The  words,  "  they  serve  not  our  Lord  Jesus," 
refer  not  so  much  to  the  event  as  to  the  tnotive  of  the  conduct 
of  these  men.  It  is  clear  "  divisions  and  scandals"  cannot 
promote  the  cause  of  Christ.  They  may  be  overruled  for 
good ;  bat  their  tendency  is  unmingled  mischief,  and  their 
consequence  usually  serious  injury.  But,  what  the  apostle 
points  at  is  this  :  These  men  have  it  not  for  their  object  to 
serve  the  Lord  Jesus :  it  is  not  His  gloi*}'  that  they  are  seek- 
ing to  promote  ;  it  is  not  His  Gospel  they  are  endeavouring 
to  propagate.  Their  designs  are  of  another  kind  :  "  they 
serve  their  own  belly."  '  They  seek  their  own  ease  and  ad- 
vantage ;  they  wish  to  avoid  the  offence  of  the  cross  ;  and,  by 
becoming  the  heads  of  a  party,  to  secure  for  themselves  ample 
support.'  The  Judaizing  teachers  seem  to  have  been  men  of 
this  unprincipled  character. 

The  insidious  methods  which  these  men  adopted  to  gain 
their  ends,  are  urged  on  the  attention  of  the  Roman  Chris- 
tians as  another  reason  why  they  should  "  mark"  them.  "  By 
good  words  and  fair  speeches  they  deceive  the  hearts" — the 
minds — "  of  the  simple."  The  "  simple" — literally,  the  '  in- 
nocent'^— describes  that  class  of  men  who  are  more  distin- 
guished by  honesty  of  intention  than  by  power  of  intellect  or 
extended  accurate  knowledge.  Tliese  are  the  natural  prey 
of  such  designing  men  as  the  apostle  describes.  Meaning  no 
harm  themselves,  they  are  backward  to  suspect  others  of  de- 

'  \'er.  18.  '  ccKciKuv. 


SECT.  VI.]  CAUTIONS.  607 

signing  mischief;  and,  fi'om  the  loose  textnre  of  their  minds, 
and  the  slenderness  of  their  information,  they  are  easily  im- 
posed on. 

The  bait  by  which  these  men,  like  "  fishes,  are  caught  in  an 
evil  net" — the  lure  by  which,  as  "  bu'ds,  they  are  caught  in 
the  snare,"  Ms  "  good  words" — "fair  speeches."  These  are 
applied  in  two  ways :  first,  they  use  "  good  words  and  fair 
speeches"  respecting  their  own  dogmas  and  plans,  endeavour- 
ing to  identify  them  with  the  "  mind  of  God"  and  the  "  law 
of  Christ ;"  and  then  they  spare  no  "  good  words  and  fair 
speeches"  in  flattering  those  whom  they  hope  to  make  their 
dupes.  Andrew  Melvill  refers  the  "  good,  kind  words"  to 
blandishment  ;  the  "  fair,  plausible  speeches"  to  affected 
piety.  Flatterers  and  pretenders  to  singular  sanctity  are 
always  to  be  suspected.  It  is  a  good  advice  given  in  the  old 
distich — 

"  Noli  homines  blandos  nimiuni  sermono,  probare, 
Fistula  dulce  caiiet,  volucrem  duin  decipit  auceps."'' 

It  is  necessary  to  remark  here,  that  we  are  by  no  means 
warranted  to  apply  the  language,  which  the  apostle  here  uses 
in  reference  to  Judaizers,  to  all  who  cause  diAasions  and 
oflFences  in  the  Church.  The  present  unnatural  state  of  the 
Church  has  so  confounded  men's  minds,  that  not  unfi'equently 
in  this  class  are  to  be  found  men  of  most  conscientious  views, 
whose  design  is  to  serve  the  Lord  Jesus,  and  who,  by  the 
sacrifices  they  make,  render  it  evident  that  they  do  not  "  serve 
their  own  belly."  Such  persons  are  to  be  disapproved  of  and 
opposed ;  but  we  are  neither  to  speak  of  them  nor  feel  towards 
them  as  the  apostle  did  towards  the  Judaizers.  Yet,  even 
when  the  men  who  "  cause  divisions  and  offences"  are,  in  the 
estimation  of  an  enlightened  charity,  good  men — in  some 
points  of  view,  it  may  be,  ver}^  good  men — it  is  lamentable  to 
see  how  vmlike  themselves  they  behave,  and  to  what  arts  and 
shifts  they  descend,  in  the  prosecution  of  their  unholy  work, 

1  Ecc.  ix.  12.  »  Pseud.  Cat. 


608  CONCLUDING.  [PART  IV. 

as  heads  of  factions  in  the  Church,  or  leaders  of  schisms  from 
the  Church. 

The  apostle  urges  the  high  character  which  the  Roman 
Christians  had  established  for  themselves,  as  a  reason  why 
they  should  be  on  their  guard  against  those  whose  plans,  if 
successful,  would  soon  rob  them  of  their  honest  reputation  : 
"  For  your  obedience  is  come  abroad  unto  all  men.  I  am 
glad  therefore  on  your  behalf :  bvit  yet  I  would  have  you  wise 
unto  that  which  is  good,  and  simple  concerning  evil."^  The 
words  of  the  apostle  admit  of  being  interpreted  in  two  different 
ways.  He  may  mean  to  express  this  thought — '  Your  readi- 
ness to  embrace  the  Gospel  is  very  generally  known.  From 
this  very  circumstance,  Avhich  is  itself  to  me  an  occasion  of 
joy,  false  teachers  may  be  the  more  ready  to  practise  their 
arts  on  you  ;  but  I  heartily  desire  that,  while  so  simple  as  not 
to  deceive,  ye  may  prove  yourselves  too  wise  to  be  deceived.' 
Or  this  may  be  the  idea — '  You  have  obtained  a  high  cha- 
racter among  the  churches  :  I  am  glad  of  it ;  see  that  ye 
maintain  it.  Beware  lest,  by  listening  to  false  teachers,  you 
should  lose  it.  Walk  worthy  of  your  character.  Be  not  only 
harmless,  but  intelligent  Christians  ;  but  never  let  your  in- 
telligence take  the  shape  or  colour  of  "  the  cunning  craftiness 
of  those  who  are  lying  in  wait  to  deceive  you." '  Either  sense 
is  good ;  but  I  prefer  the  latter.  There  is,  probably,  a  tacit 
reference  to  Jer.  iv.  22. 

To  encourage  the  Roman  Christians  to  resist  the  attempts 
likely  to  be  made  to  deceive  and  divide  them,  the  apostle 
assures  them  that  they  should,  ere  long,  be  delivered  from  all 
such  evils,  and  from  their  author :  "  And  the  God  of  peace 
will  bruise  Satan  under  your  feet  shortly."^  There  can  be 
no  reasonable  doubt  that  there  is  here  an  allusion  to  Gen. 
iii.  15.  Satan — a  Hebrew  word,  which  signifies  an  adver- 
sary—  without  doubt,  denotes  here  the  chief  of  the  rebel 
angels,  who  is  the  grand  author  and  promoter  of  evil, 
moral  and  physical,  in  onr  world.     Wicked  men  are  often 

'  Ver.  If).  ^  Ver.  20. 


SECT.  VII.]  SALUTATIONS.  609 

represented  as  his  agents.  The  Judaizing  teachers  were 
under  his  influence,  and  doing  his  work.  When  their  schemes 
were  exposed  and  effectually  counterworked,  he  was  thwarted ; 
he  was  bruised  under  the  feet  of  the  Roman  Christians. 
The  promise  was  fulfilled  to  them — "  Thou  shalt  tread  upon 
the  lion  and  the  adder."  ^  "  The  God  of  peace" — '  the  Author 
of  all  blessing,  will  save  and  deliver  you  from  these  dangers.' 
Though  there  can  be  little  doubt  the  apostle  had  directly  in 
view  the  deliverance  of  the  Roman  Chiu'ch  from  those  agents 
of  the  wicked  one  who  sought  to  cause  "  divisions  and 
offences"  among  them,  his  words  are  a  declaration  that,  ere 
long — for  the  longest  life  is  not  long — shortly,  God  would 
remove  them  out  of  the  sphere  in  which  Satan  operates,  and 
make  them,  for  ever,  "  more  than  conquerors  through  Him  that 
loved  them."  This  is  a  promise  in  which  Cliristians  of  all  ages 
have  an  equal  interest  with  those  to  whom  it  was  first  given. 
The  section  is  closed  with  a  benediction  :  "  The  grace  of  our 
Lord  Jesus  Christ  be  wdth  you.  Amen."  '  May  the  com- 
placent regard  of  the  Saviour  ever  rest  on  you,  and  may  you 
have  constant  proof  of  this,  in  the  manifestation  of  His  grace  in 
His  benefits.'  It  seems  as  if  this  had  been  originally  intended 
to  be  the  close  of  the  Epistle :  if  it  was  so,  the  apostle,  under 
the  influence  of  the  Spirit,  added  the  two  concluding  sections. 

sectio:n^  yii. 

SALUTATIONS  FROM  CHRISTIANS  WITH  THE  APOSTLE,  TO 
CHRISTIxVNS  AT  ROME. 

Chapter  xvi.  21-23. — "  Timotheus  my  work-fellow,  and  Lucius,  and 
Jason,  and  Sosipater,  my  kinsmen,  salute  you.  I  Tertius,  who  wrote 
this  Epistle,  salute  you  in  the  Lord.  Gaius  mine  host,  and  of  the  whole 
church,  saluteth  you.  Erastus,  the  chamberlain  of  the  city,  saluteth 
you,  and  Quartus  a  brother." 

Some  of  Paul's  companions  at  Corinth  seem  to  have  re- 
quested the  apostle  to  communicate  to  the  brethren  at  Rome 

1  Psalm  xci.  13. 

2q 


(UO  CONCLUDING.  [PART  IV. 

the  interest  they  felt  in  tlieir  welfare,  though  probably,  in 
general,  personally  strangers  to  them.  The  first  in  this  list  is 
a  highly  honoured  name  :  "  Timotheus  my  work-fellow,  and 
Lucius,  and  Jason,  and  Sosipater,  my  kinsmen,  salute  you." ' 
There  is  not  one,  in  the  second  class  of  primitive  Christian 
teachers,  that  stands  higher  than  Timothy.  His  father  was  a 
Greek,  and  his  mother  a  Jewess.^  Of  his  father  we  know 
nothing,  but  that  he  probably  was  a  Greek  in  religion  as 
well  as  in  origin.  Of  his  mother,  Eunice,  and  of  his  grand- 
mother, Lois,  we  know  that  they  were  distinguished  for  their 
piety,  and  had  imbued  the  mind  of  Timothy  from  an  early  age 
with  the  best  of  all  kinds  of  knowledge — knowledge  of  the 
Holy  Scriptures.^  He  was  a  native  of  Lycaonia ;  but  whether 
Derbe  or  Lystra  was  his  native  city,  is  doubtful.*  He  was 
probably  converted,  along  with  his  mother,  by  the  ministry  of 
Paul,  during  his  first  missionary  tour  in  Asia  Minor.*  On 
his  second  visit,  some  years  later,  Timothy  being  "  well  re- 
ported of  by  the  brethren,"**  was  chosen  by  Paul  to  be  his 
companion  in  his  evangelical  journeys.^  Having  submitted  to 
the  rite  of  circumcision,  as  a  matter  of  prudence,**  "  because  of 
the  Jews ;"  and  having,  by  "  the  laying  on  of  the  hands  of" 
the  apostle  and  of  "  the  presbytery" — i.e.,  the  eldership,  been 
solemnly  set  apart  to  the  office  of  an  evangelist,  after  having 
"made  a  good  profession  before  many  witnesses;"^  and  hav- 
ing been  endowed  with  the  spiritual  gifts  necessary  to  his 
ministry,  he  was  for  many  years  the  constant  companion  of 
the  apostle  in  his  labours  and  sufferings,  and  probably  en- 
joyed the  first  place  among  the  Christian  brethren  whom  the 
apostle  honoured  Avitli  the  esteem,  and  love,  and  confidence 
of  friendship.  He  calls  him  his  "  son" — his  "own  son  in  the 
faith" — his  "  dearly  beloved  son."  At  the  time  this  Epistle 
was  written,  Timotliy  was  with  the  apostle  at  Corinth.  The 
latter  part  of  the  history  of  Timothy,  like  that  of  the  most  of 
the  primitive  ministers  of  Christianity,  is  involved  in  obscurity. 

'  Vcr.  21.         -  Acts  xvi.  1-3.        "  2  Tim.  i.  5  ;  iii.  15.        '  Ads  xvi.  1. 
'  Acts  xiv.        *  Acts  xvi.  2.  '  Acts  xvi.  ?,.  ^  Acts  xvi.  o. 

*  1  Tim.  iii.  14;  v.  14  ;  2  'i  im.  i.  (1;  ii.  2.  14  ;  iv.  .'>. 


SECT.  VII.]  SALUTATIONS.  611 

Tradition  says — what  is  in  itself  highly  probable — that  he 
went  to  Rome  on  receiving  Paul's  second  Epistle,  and  attended 
his  venerable  friend  till  he  laid  down  his  neck  on  the  block, 
"  for  the  word  of  God,  and  for  the  testimony  of  Jesus  Christ ; " 
and  that,  leaving  Rome,  he  returned  to  Ephesus,  where,  in 
the  reign  of  Doraitian  or  Nerva,  he  too  received  the  crown  of 
martyrdom,  and  rejoined  his  spiritual  father,  never  to  part 
again.  Paul  describes  him  as  his  "  work-fellow."  Nothing 
endears  Christians  more  to  each  other  than  common  work  in 
the  service  of  their  common  Lord. 

Who  this  "  Lucius"  was,  it  is  difficult  to  say.  Some  sup- 
pose that  he  was  Luke  the  Evangelist,  to  whom,  writing  to 
Romans,  Paul  gives  a  Latin  name.  It  is  doubtful  if  Luke 
was  with  the  apostle,  at  this  time  at  Corinth  :  besides,  not 
Lucius,  but  Lucanus,  or  Lucianus,  would  have  been  Luke's 
Roman  name.  Others  have  supposed  that  the  person  de- 
signated was  "  Lucius  of  Cyrene,"  who  is  numbered  among 
the  prophets  and  teachers  at  xintioch.^  It  is  plain  that  he 
was  a  man  of  note  among  the  Christians,  whose  salutation 
would  be  valued  by  the  Roman  Christians. 

"  Jason"  is  very  probably  the  Thessalonian  convert  who 
entertained  the  apostle  in  his  house,  on  his  first  visit  to  Mace- 
donia, and  who  was  exposed  to  considerable  trouble,  danger, 
and  loss,  from  his  hospitality.^  Paul,  in  his  second  visit  to 
Greece,  passed  through  Macedonia,  and,  though  it  is  not 
mentioned,  not  unlikely  took  Thessalonica  in  his  way ;  and, 
in  this  case,  Jason,  according  to  the  kindly  usage  of  these 
times,  seems  to  have  accompanied  him  to  Corinth. 

"  Sosipater"  is  probably  the  person  who,  in  Acts  xx.  4,  is 
called  Sopater — a  word  of  the  same  meaning,  one  of  the 
Berean  Jews,  of  whom  the  inspired  writer  testifies  that  "  they 
were  more  noble  than  those  of  Thessalonica,  in  that  they 
received  the  word  with  all  readiness,  and  searched  the  Scrip- 
tures daily,  whether  those  things  were  so."^  In  his  case,  and 
in  that  of  many  others,  serious  inquiry — as  it  will  indeed 

1  Acts  xiii.  1.  ^  Ads  xvii.  5-0.  '  Acts  xvii.  11. 


612  CONCLUDING.  [PAHT  IV. 

always  do,  if  honest  and  unprejudiced — ended  in  confirmed 
faith. 

Paul  calls  Lucius,  and  Jason,  and  Sosipater,  his  "  kinsmen," 
or  relations.  It  is  possible  they  might  be  relatives,  in  the 
stricter  sense  of  the  term ;  but  it  is  more  likely  that  the}",  as 
well  as  those  mentioned,  ver.  7,  were  relations  only  as  they 
were  of  the  same  race — "  brethren,  kinsmen  according  to  the 
flesh."  The  hearty  salutations  of  Jewish  converts  to  a  Gen- 
tile church  was  calculated  to  do  much  good.  It  tended  to 
show  the  converted  Jews  at  Rome  that  their  best  informed 
brethren  made  no  difference  between  Jews  and  Gentiles  in 
the  Church  ;  and  it  Avas  fitted  to  do  away  prejudices  against 
the  Jewish  converts  in  general,  which  the  narrow-mindedness 
of  some  of  the  Jewish  converts  at  Rome  had  produced  in 
their  Gentile  brethren,  by  showing  them  that  there  were  Jews 
who  rose  above  the  prejudices  of  their  nation,  and  gladly 
acquiesced  in  the  determination  of  their  Lord,  that  "  the 
Gentiles  should  be  fellow-heirs  with  them  of  the  promise,"  and 
equally  "  blessed  with  faithful  Abraham."  ^ 

This  is  one  of  the  passages  fi'om  which  a  powerful  corro- 
borative argument  may  be  drawn  for  the  truth  of  the  history 
of  Paul,  as  recorded  in  the  Acts  of  the  Apostles,  and  for  the 
genuineness  and  authenticity  of  the  Epistle.  It  is  nowhere 
stated  in  the  Epistle  where  it  was  written,  or  wdien  it  was 
written  ;  but,  fi'om  a  careful  comparison  of  different  passages, 
it  is  clear  that  it  was  written  at  Corinth,  in  Greece,  after 
collections  had  been  made  both  in  Macedonia  and  Achaia 
for  the  poor  saints  at  Jerusalem,  and  previously  to  the  apostle 
setting  out  on  a  journey  to  Jerusalem  to  deliver  these  contri- 
butions. In  the  Acts  of  the  Apostles,  where  there  is  not  the 
slightest  hint  about  Paul's  writing  this  Epistle,  we  find,  fi'om 
the  twentieth  chapter  of  that  book,  that  just  at  the  time  when, 
and  at  the  place  where,  the  Epistle  was  written,  two,  at  least, 
of  the  persons  here  mentioned  as  with  Paul  were  present  with 
him — Sosipater  and  Timothy  ;  and  that,  at  this  time,  he  was 

'  Vj[)]\.  iii.  H;   (Jal.  iii.  f*. 


SECT.  VII.]  SALUTATIONS.  613 

preparing  for  a  journey  to  Jerusalem,  with  alms  from  the 
Gentiles.  This  is  a  coincidence  too  recondite  to  have  been 
intended,  and  too  exact  to  have  been  accidental.  The  truth 
of  the  history,  and  the  genuineness  of  the  Epistle,  farnish  the 
only  satisfactory  account  of  it.  They  agree,  not  because  the 
one  borrowed  from  the  other,  but  because  they  both  wrote 
fi'om  a  knowledge  of  facts.^ 

"I  Tertius,  who  A\Tote  this  epistle,  salute  you  in  the  Lord."^ 
It  has  been  conjectured  that  the  person  calling  himself  Ter- 
tius is  no  other  than  Silas,  of  whom  we  read  in  the  Acts  of 
the  Apostles.— Acts  xv.  22,  27,  34,  40;  x\'i.  19,  25,  29 ;  xvii. 
4,  10;  xviii.  5.  Tertius,  in  Latin,  and  Silas,  in  Hebrew, 
are  of  equivalent  signification.  Silas's  name,  however,  is  not 
in  the  catalogue  of  the  brethren  who  came  with  Paul  into 
Greece ;  and  his  name,  when  Latinized,  seems  not  to  have  been 
Tertius,  but  Silvanus.— 2  Cor.  i.  19  ;  1  Thes.  i.  1 ;  2  Thes. 
i.  1 ;  1  Pet.  V.  12.  Whoever  he  was,  he  had  the  honour  of 
being  employed  by  Paul  as  his  amanuensis.  Paul  dictated, 
and  Tertius  wrote  the  epistle.  It  was,  comparatively  speak- 
ing, but  an  humble  service ;  but,  in  consequence  of  his  having 
performed  it,  his  name  is  honourably  recorded  in  a  book  which 
has  for  ages  been  already  more  generally  known  than  any 
other,  is  yet  to  be  read  throughout  all  the  world,  and  will 
last  to  the  end  of  time.  Tertius,  by  being  Paul's  amanuensis, 
has  obtained  for  himself  what  many  of  the  most  powerful 
human  minds  have  in  vain  exerted  all  their  energies  to 
acquire. 

"  I  Tertius  salute  you,  who  wrote  this  epistle,  in  the  Lord." 
Such  is  the  order  of  the  words  in  the  original :  and  some,  con- 
necting the  words  "  in  the  Lord"  with  "  wrote  this  epistle," 
suppose  the  meaning  to  be,  '  I  wrote  it  in  the  Lord,  as  a 
Christian,  for  the  Lord's  sake.'  It  is  more  natural  to  connect 
the  phrase  with  "  salute."  '  I  Tertius,  who  have  been  em- 
ployed by  the  apostle  to  commit  this  Epistle  to  writing,  send 
you  my  Christian  regards.'  From  his  name,  he  probably  was 
a  Roman,  and  might  be  known  to  some  at  Rome. 

•   Vide  Pale^'s  Ilor.  Paul.  *  Ver.  22. 


614  CONCLUDING.  FAUT  IV. 

Why  Paul  employed  an  amanuensis  we  cannot  certainly 
tell.  That  he  usually  did  so  is  undoubted,  and  only  wrote 
the  concluding  sentence  to  show  that  the  Epistle  was  rrenuine. 
— 1  Cor.  xvi.  21;  Col.  iv.  18;  2  Thes.  iii.  17.  It  has  been 
supposed  that  he  laboured  under  a  chronic  defect  of  sight, 
arisino;  fi'om  the  effect  of  "  the  light  from  heaven  above  the 
brightness  of  the  sun,"  which  fell  on  his  astonished  e}'es  "  on 
the  way  to  Damascus,"  and  to  which  it  has  been  supposed  that 
there  are  various  references  in  his  -wi'itings,  especially  Gal.  iv. 
13—15.  It  is  not  unlikely  that,  like  many  literary  men,  he 
did  not  write  a  very  legible  hand.  Some  have  supposed  that 
there  is  a  reference  to  this  in  Gal.  vi.  11.  Eveiy  man  has  his 
own  gift,  and,  in  the  employment  of  it,  may  be  useful.  Ter- 
tius  could  not  have  composed  this  epistle  ;  but  he  could  write 
it,  probably  better — more  legibly,  than  its  author  could  have 
done.  The  greatest  of  men  has  not  every  qualification,  and 
may  be  much  the  better  for  the  assistance  of  those  who  are 
immeasurably  his  inferiors. 

"  Gains  mine  host,  and  of  the  whole  church,  saluteth  you. 
Erastus,  the  chamberlain  of  the  city,  saluteth  you,  and  Quar- 
tus  a  brother."^  We  read  of  Gains,  a  native  of  Derbe, 
and  an  inhabitant  of  Macedonia.^  The  name  is  the  Latin 
Caius  GraBcised,  and  was  a  common  one.  The  person  here 
mentioned  was  clearly  an  inhabitant  of  Corinth ;  for  he  is  called 
the  host  or  entertainer,  not  only  of  the  apostle,  but  of  the  whole 
Church,  either  because,  being  a  man  in  wealthy  circumstances, 
he  was  distinguished  for  a  very  extended  hospitality  to  the 
brethren,  or  because  in  his  mansion  he  furnished  a  meeting-place 
for  the  Church  to  observe  the  ordinances.  He  was  likely  the 
same  person  who  is  mentioned  as  a  leading  man  in  the  Corin- 
thian Church,  1  Cor.  i.  14,  and  as  among  the  very  few  in  that 
church  whom  the  apostle  had  baptized.  Whether  it  was  to  this 
good  man  that  .Tohn  addressed  his  third  Epistle  is  uncertain. 
From  the  character  drawn  there,  ver.  5-8,  it  is  obvious  that, 
if  he  was  not  the  Gains  mentioned  here,  he  was  a  man  of  a 

'  Vcr.  2.",.  -  Acts  xix.  2!» ;  xx    4. 


SECT.  VII.]  SALUTATIONS.  615 

similar  spirit.  This  good  man  was  very  much  attached  to  his 
own  church,  but  he  had  a  cathoKc  spirit.  He  entertained  the 
Church  at  Cormth  :  he  salutes  the  Church  in  Rome.  Our 
love  to  the  brethren  is  to  be  manifested  in  correspondence  to 
circumstances ;  but  we  are  to  do  "  good  to  all  the  household  of 
faith  as  we  have  opportmiitj." 

"  Erastus,  the  chamberlain  of  the  city,  saluteth  you."  There 
is  an  Erastus  spoken  of,  Acts  xix.  22,  and  2  Tim.  iv.  20.  It 
seems  likely,  however,  that  that  Erastus  was  an  Ephesian  ;  at 
any  rate,  that  he  was  a  Christian  preacher, — an  itinerant 
Christian  preacher — an  occupation  scarcely  compatible  with 
holdino;  the  office  and  dischargino;  the  duties  of  chamberlain 
of  the  large  city  of  Corinth.  The  chamberlain  or  steward  of 
a  Greek  city  was  an  officer  of  high  respectabihty.  Josephus 
mentions  the  chamberlain  among  the  rulers.  The  office  seems 
to  have  resembled  that  of  recorder,  town-clerk,  or  treasurer  in 
oui'  principal  cities.  Erastus  appears  to  have  been  one  of  the 
few  "  noble"  who  were  among  "  the  called  to  be  saints  in  Co- 
rinth." Wliile  the  great  body  of  Christians,  in  all  ages,  have 
belonged  to  the  middle  and  lower  orders  of  society,  there  is 
nothing  in  vital  Christianity  incompatible  with  high  rank  and 
multiplied  avocations.  The  chamberlain  of  Corinth  must 
have  been  a  man  of  both. 

The  only  other  person  whose  Christian  regards  the  apostle 
transmits  to  the  Roman  Church,  is  "  Quartus  a  brother." 
"  The  brethren,"  in  contradistinction  to  "  the  saints,"  Phil, 
iv.  21,  22,  seems  to  denote  '  brethren  in  office' — Christian 
ministers,  evangelists,  elders,  and  deacons.  But  it  is  common 
for  the  apostle  to  call  the  body  of  the  faithful,  "  brethren."  It 
is  impossible  to  say  whether  Quartus  was  an  official,  or  merely 
a  private  member  of  the  Church.  It  seems  obvious  that  he 
was  a  warm-hearted  Christian,  and  that  Paul  thought  it  meet 
to  gratify  and  honour  him  by  specifying  his  name  among 
those  who  wished  to  be  remembered  to  the  brethren  at  Rome. 
It  is  pleasant  to  think  with  how  many  good  men,  if  we  shall 
have  the  happiness  of  a  place  in  the  Father's  house  of  many 
mansions,  we  are  yet  to  become  acquainted,  of  whom  we  do 


616  CONCLUDING.  [p ART  IV. 

not  know  so  much  as  we  do  of  Quartus,  of  whom  we  know 
only  the  name. 

Here,  again,  the  apostle  seems  to  have  mtended  to  conclude 
the  Epistle ;  and,  accordingly,  to  authenticate  the  above  post- 
script, he  again,  with  his  own  hand,  wrote,  "  The  grace  of  our 
Lord  Jesus  Christ  be  with  you  all.     Amen."^ 


SECTION   VIII. 

CONCLUDING  DOXOLOGY. 

Chapteu  XVI.  25-27. — "  Now  to  him  that  is  of  power  to  stablish  you 
according  to  my  Gospel,  and  the  preaching  of  Jesus  Christ,  (according  to 
tlie  revelation  of  the  mystery,  Avhich  was  kept  secret  since  the  world 
began,  but  now  is  made  manifest,  and  by  the  Scriptures  of  the  prophets, 
according  to  the  commandment  of  the  everlasting  God,  made  known  to 
all  nations  for  the  obedience  of  faith  ;)  to  God  only  wise,  be  glory  through 
Jesus  Christ  for  ever.     Amen." 

In  the  verses  with  which  our  version,  following  the  reading 
adopted  in  the  received  text — which  is  approved  by  some  of 
the  best  later  ci'itical  interpreters — closes,  we  have  one  of  the 
most  mao;nificent  doxologies  in  the  New  Testament — a 
worthy  devotional  peroration  to  such  a  doctrinal  discussion. 
"  Now  to  Him  that  is  of  power  to  stablish  you  according  to 
my  Gospel,  and  the  preaching  of  Jesus  Christ,  (according 
to  the  revelation  of  the  mystery,  which  was  kept  secret  since 
the  world  began,  but  now  is  made  manifest,  and  by  the 
Scriptures  of  the  prophets,  according  to  the  commandment 
of  the  everlasting  God,  made  known  to  all  nations  for  the 
obedience  of  faith  ;)  to  God  only  wise,  be  glory  through  Jesus 
Christ  for  ever.  Amen."^  I  have  ah'eady^  had  occasion 
to  remark  that  critics  are  not  agreed  as  to  the  place  which 
this  doxology  should  occupy  in  the  Epistle.  That  it  belongs 
to  it,  there  is  no  reasonable  doubt ;  but  some  think  its  right 
])lace  is  at  the  end  of  the  fourteenth  chapter.     In  most  of  the 

'  Ver.  24  *  Ver.  25-27.  ^  Chap.  xv.  1. 


SECT.  VIII.]  CONCLUDING  DOXOLOGY.  617 

Greek  MSS.  now  extant,  it  is  found  there ;  but  in  some  of  the 
most  ancient  versions  it  is  found  at  the  end  of  the  Epistle.  On 
strictly  critical  grounds,  the  question  is  not  easily  determined  ; 
but  the  internal  evidence  is  very  strong  that  it  is  rightly  placed 
in  our  version.  Unless  it  had  been  the  intention  of  the 
apostle  to  conclude  the  discussion  about  meats  and  days  at  the 
end  of  the  fourteenth  chapter,  which  he  does  not,  its  insertion 
there  would  inteiTupt  the  course  of  his  illustrations.  We 
should  have  looked  for  it,  not  at  the  end  of  the  foui'teenth 
chapter,  for  the  discussion  does  not  close  there,  but  at  the  end 
of  the  1 3th  verse  of  the  fifteenth  chapter,  where  the  discussion 
does  close.  As  to  there  being  a  peculiar  propriety  in  connect- 
ing this  ascription  of  praise  to  God,  as  the  establisher,  the 
strengthener  of  His  people,  with  the  contents  of  the  fourteenth 
chapter,  I  cannot  help  thinking  the  doxology  abundantly  ap- 
propriate to  the  object  of  the  whole  Epistle,  every  part  of 
which  was  intended  and  is  fitted  to  "  strengthen,  stablish,  and 
settle"  Christians  in  their  most  holy  faith.'  The  question, 
however,  where  the  three  verses  should  stand,  is  one  of  very 
secondary  moment.  Let  us  proceed  to  inquire  into  their 
meaning. 

It  is  natural  to  consider,  first,  the  character  under  which 
God  is  here  introduced  as  worthy  of  praise,  and  then  the 
ascription  of  the  praise  that  is  due  to  Him.  God  is  described 
under  two  characters :  first,  as  powerful,  and  then  as  wise.  He 
is  "  able  to  stablish"  the  Romans — "  able  to  stablish  them 
according  to  Paul's  Gospel,  and  the  preaching  of  Jesus  Christ, 
according  to  the  revelation  of  the  mystery,  which  was  kept 
secret  since  the  world  began,  but  had  now  been  made  manifest, 
and  by  the  Scriptures  of  the  prophets,  according  to  the  com- 
mandment of  the  everlasting  God,  made  known  to  all 
nations  for  the  obedience  of  faith  ;"  and  He  is  "  God  only 
wise." 

The  first  description  of  the  Divine  character  proceeds  on 

1  A  very  elaborate  discussion  of  the  question  is  to  be  found  in  Fritzsche, 
vol.  i..  Prol.  xxxviii-xlix. 


618  CONCLUDING.  [paRT  1\. 

tlie  supposition  that  the  Roman  Christians  stood  in  need  of 
being  "  stabhshed" — "  strengthened."  There  were  among 
them  the  weak,  who  needed  to  be  made  strong;  and  the 
"  strong"  among  them  had  no  strength  but  what  God  had 
given  them,  and  they  needed  to  be  kept  strong  and  made 
stronger.  A  strong  Christian,  is  a  Christian  in  whom  the 
principles  of  the  new  Hfe  are  vigorous,  rendering  him  intelh- 
gent,  wise,  holy,  active,  useful,  happy ;  and  to  strengthen  a 
Christian,  is  to  secure  these  results.  It  is  God  alone  who  can 
do  this.  Christians  cannot  do  it  for  themselves ;  their  mini- 
sters cannot  do  it  for  them.  They  may  use  the  means,  but 
they  cannot  command  the  success.  But  God  can  do  this. 
He  "  is  able  to  make  all  grace  abound  towards  them ;  that 
they,  always  having  all  sufficiency  in  all  things,  may  abound 
to  every  good  work."  ^  "  His  grace  is  sufficient  for  them,  and 
His  strength  is  made  perfect  in  weakness."  ^  The  expression, 
"  who  is  able,"  indicates  more  than  mere  ability.  As  used  in 
the  New  Testament,  it  often  implies  disposition  and  will, — 
Rom.  iv.  21;  xi.  23;  xiv.  4;  Eph.  iii.  20;  Jude,  24.  He 
who  can  stablish,  tvill  stablish  His  people.  They  shall  "  wax 
stronger  and  stronger" — "  strengthened  with  all  might,  ac- 
cording to  His  glorious  power,  unto  all  patience  and  long-suf- 
fering with  joyfulness."^ 

The  words  that  follow  are  somewhat  perplexed  in  tlieir  con- 
struction. They  are  plainly  descriptive  of  something  about 
this  "  stablishing" — this  "strengthening,"  which  God  is  able 
and  disposed  to  give  the  Roman  Christians.  "  God  is  able  to 
stablish  you  according  to  my  Gospel."  Paul's  Gospel — what 
does  that  mean  ?  We  find  this  phrase,  "  my  Gospel,"  chap. 
ii.  16,  and  in  2  Tim.  ii.  8.  It  seems  the  same  thing  as  "  the 
Gospel  I  preach" — "  the  Gospel  committed  to  me,"  Gal.  ii. 
2,  7.  It  is  equivalent  to — '  the  statement  I  have  made  to  you 
of  the  irood  news  of  salvation  throuo-h  Christ  Jesus.'  The 
clause  that  follows  seems  explanatory  of  this  — "  and  the 
preaching  of  Jesus  Christ."    Some  understand  by  these  words 

1  2  Cor.  ix.  8.  -  2  Cor.  xii.  0.  ^  Col.  i.  11. 


I 


SECT.  VIII.]  CONCLUDING  DOXOLOGY.  619 

"  what  Jesus  Christ  preached,"  and  suppose  the  apostle  to 
refer  to  the  fact  that  the  Gospel,  as  he  preached  it,  was  not 
"  after  man ;  for  he  neither  received  it  of  man,  neither  was  he 
taught  it,  but  hj  the  revelation  of  Jesus  Christ."  ^  What  "  he 
received  of  the  Lord,  that  he  delivered"  to  the  churches, 
1  Cor.  xi.  23;  xv.  1.  The  whole  description,  according  to 
them,  is,  '  The  Gospel  which  I  preached  to  yow,  which  is  the 
Gos2iel  Christ  preached  to  me.''  But  the  revelation  made  to 
Paul  was  a  revelation  m  him,  never  represented  as  preaching. 
The  preaching  of  Christ  is,  I  apprehend,  illustrative  of  the 
phrase,  "  my  Gospel" — my  Gospel  was  "  the  preaching  of 
Jesus  Christ."  "  Of  Christ"  denotes  the  subject,  rather  than 
the  author  of  the  preaching.  Paul  kept  to  his  determination 
to  know  nothing  in  his  preaching  but  Christ,  and  Him  cruci- 
fied;— the  truth  about  Christ  was  the  sum  and  substance  of  his 
Gospel. 

"  According  to  this  Gospel"  —  this  preaching  of  Christ 
Jesus,  God  can,  God  wall  "  stablish  you."  "According  to" 
may  mean  '  in  accordance  with.'  '  In  my  Gospel  I  told  jou  so, 
and  you  will  find  it  true.'  I  rather  think  its  import  is,  '  with 
a  reference  to.'  '  God  will  make  you  strong  in  reference  to 
this  Gospel — this  preaching  about  Jesus  Christ.  He  will 
make  you  strong  in  the  faith  of  it — strong  hi/  the  faith  of  it. 
He  will  make  you  powerful  Christians — men  in  Christ,  able 
for  work  and  warfare,' 

"  According  to  the  revelation  of  the  mystery,  which  was 
kept  secret  since  the  world  began,  but  now  is  made  manifest, 
and  by  the  Scriptures  of  the  prophets,  according  to  the  com- 
mandment of  the  everlasting  God,  made  knowm  to  all  nations." 
This  should  not  have  been  in  a  parenthesis,  for  it  is  a  further 
description  of  Paul's  Gospel — the  preaching  of  Jesus  Christ. 
"  According  to  my  Gospel,  etc.  According  to  the  revelation 
of  the  mystery,  which  was  kept  secret  since  the  world  began." 
"  The  mystery"  was  the  Divine  method  of  saving  men  through 
Christ  Jesus.     That  was  a  thing  which,  from  its  own  nature, 

'  Gal.  i.  12. 


620  CONCLUDINO.  [part  IV. 

human  reason  could  not  discover;  that  was  a  tiling  which, 
from  the  beginning  of  the  world  down  to  the  coming  of 
Christ,  "  during  the  ancient  ages,"  ^  was  kept  secret — con- 
cealed altogether  fi'om  the  great  body  of  mankind,  veiy  dimly- 
revealed  to  the  favoui'ed  minority.  Of  this  "  mystery"  there 
had  been  "  a  manifestation"  in  the  incarnation  and  work  of 
the  Saviour,  and  in  the  Gospel  which  contained  the  account 
of  it.  "  Paul's  Gospel,"  "  the  preaching  of  Jesus  Christ," 
and  "  the  revelation  of  the-  mystery,"  are  all  materially  the 
same  thing.  The  manifestation  of  this  mystery  is  referred  to, 
chap.  iii.  21,  25,  26;  1  Cor.  ii.  10;  Eph.  iii.  3-5.  The  me- 
thod of  salvation  through  Christ  is  clearly  revealed.  This 
manifested  mystery  is,  "  according  to  the  commandment  of 
the  everlasting  God,  to  be  made  known,  by  the  Scriptures  of 
the  prophets,  to  all  nations  for  the  obedience  of  faith." 

It  is  the  commandment  of  the  everlasting  God  that  this 
Gospel  —  this  preaching  of  the  Loi'd  Jesus,  this  revealed 
mystery — should  be  made  known  to  all  nations.  The  word 
rendered  "commandment"  may  mean  'decree,'  'appointment,' 
and  then  the  reference  is  to  the  many  passages  in  the  Old 
Testament  in  which  "the  decree  is  declared ;"  such  as,  "I  will 
give  Thee  the  heathen  for  Thine  inheritance,  and  the  uttermost 
ends  of  the  earth  for  Thy  possession,"  Psal.  ii.  7 ;  "  All  the 
ends  of  the  earth  shall  see  the  salvation  of  God,"  Psal.  xcviii. 
3 :  or,  it  may  mean  '  precept,'  in  which  case  the  reference  is 
to  the  words  of  our  Lord — "  Go  ye,  therefore,  and  teach  all 
nations ;"  "  Go  into  all  the  world,  and  preach  the  Gospel  to 
every  creature,"  Matt,  xxviii.  19;  Mark  xvi.  15.  This  was 
indeed  the  commandment  of  the  everlasting  God,  both  as  the 
Father  spoke  in  Him,  and  as  He  is  God  "  manifest  in  flesh" 
— "  God  over  all  blessed  for  ever." 

This  commandment  was  to  be  carried  into  effect  "  by  the 
Scriptures  of  the  ])rophets."  The  "  Scriptures  of  the  prophets" 
arc  the  Old  Testament  writings,  especially  the  predictions 
contained  in  them.     Some  have  explained  the  words  "  by  the 


'/.Do'jdi;  uioivioi: 


SECT.  VIII.]  CONCLUDING  DOXOLOGY.  G21 

Scnptures  of  the  prophets,"  as  equivalent  to — '  according  to 
tlie  predictions  of  the  prophets,'  which  interpretation  states  a 
truth,  but  it  is  not  warranted  by  the  words,  which  intimate 
that  "  the  Scriptiu'es  of  the  prophets"  should  be  instrumental 
in  making  the  Gospel  known  to  all  nations.  This  has  been 
actually  the  case.  The  apostles  made  great  use  of  the  Old 
Testament  Scriptures  in  their  successfiil  preaching  of  the 
Gospel  to  the  Gentiles ;  and,  so  long  as  the  world  lasts,  one 
of  the  sreat  evidences  on  which  the  belief  of  men  in  the  Divine 
origin  of  the  Gospel  is  demanded,  will  be  derived  from  the 
fulfilment  of  Old  Testament  prophecy.  Some  would  connect 
"  by  the  Scriptures  of  the  prophets"  with  the  words  "  made 
manifest ;"  as  if  the  apostle's  meaning  had  been  this — '  The 
mystery  was  kept  secret  during  the  ancient  ages,  down  to  the 
time  when  the  Old  Testament  dispensation  commenced ;  it 
was  then  manifested — partially  revealed,  by  the  Old  Testa- 
ment writings,  and  was  at  length  fully  published  under  the 
Gospel  dispensation  :'  but  this  obliges  us  to  use  freedoms  with 
the  text  altogether  unauthorized. 

The  design  of  this  revelation's  being  thus,  by  Divine  com- 
mand, made  known  to  all  nations,  is  "  the  obedience  of  faith." 
The  phrase  was  explained  in  the  commencement  of  these 
illustrations.^  It  is  equivalent  to — that  '  they  might  believe 
the  Gospel,  and  experience  its  practical  power  in  making  them 
obedient  to  God.' 

According,  then,  to  "  this  Gospel  of  Paul" — this  "  preach- 
ing of  Jesus  Christ" — this  "  revealed  mystery,  long  kept 
secret,  now  manifested;"  and,  according  to  the  decree  and 
command  of  the  great  God  our  Saviour,  to  be  made  known 
by  the  Scriptures  of  the  prophets  to  all  nations  for  the  obedi- 
ence of  faith ; — according  to  this,  God  is  able  and  disposed  to 
stablish  Christians — to  strengthen  them  to  lay  hold  of  it,  to 
keep  hold  of  it,  and  to  use  it  for  all  the  blessed  purposes 
which  it  is  fitted  and  intended  to  accomplish. 

The  second  character  under  which  the  apostle  offers  praise 

1  Chap.  i.  5. 


622  CONCLUDING.  [PART  IV. 

to  God  in  this  doxology,  is  "  God  only  wise."  God  is  termed 
"  only  wise,"  because  He  only  is  infinitely  wise.  The  wisdom 
of  the  wisest  of  His  creatures,  compared  with  His,  is  folly. 
"  God,"  as  Origen  says,  "  is  not  made  wise  by  wisdom  as  it 
happeneth  to  men ;  He  is  wise  Himself — the  Author  and  well- 
spring  of  wisdom.  He  only  hath  wisdom,  as  He  '  only  hath 
immortality,'  in  Himself.  He  is  the  sole  origin  and  Author, 
and,  in  the  highest  degree,  the  sole  possessor;  of  wisdom ;  for 
wisdom,  in  all  other  beings,  is  His  gift."  His  wisdom  is  re- 
markably displayed  in  the  scheme  of  grace  which  the  apostle 
had  unfolded  in  the  Epistle ;  and  this  infinite  wdsdom  quahfies 
Him  for  giving,  in  the  best  way,  that  "  establishment"  which 
the  apostle  says  He  "  can^^ — is  able  and  willing  to  bestow  on 
His  people.  Under  no  characters,  then,  more  appropriate 
could  the  concluding  doxology  of  this  Epistle  be  addressed  to 
God,  than  the  all-powerful,  the  all-benignant,  the  all-wise. 

The  doxology  is  addressed  to  God  "  through  Jesus  Christ." 
It  is  "  through  Jesus  Christ"  that  all  such  displays  of  power, 
and  benignity,  and  wisdom  arc  made ;  and  it  is  "  through 
Jesus  Christ"  that  our  acknowledgments  of  them  can  alone 
rise  with  acceptance  before  God. 

This  praise  is  to  be  ascribed  to  the  God  of  power,  and  wis- 
dom, and  love,  and  mercy,  through  Jesus  Christ,  "  for  ever." 
The  anthem  is  to  be  begun  on  earth,  but  it  is  to  be  carried  on 
in  heaven,  and  continued  throughout  endless  dui'ation.  The 
power,  grace,  and  wisdom  of  God,  as  manifested  in  the  salva- 
tion of  men,  is  an  exhaustless  theme.  It  will  afford  abundant 
and  most  delightful  employment  for  the  enlarged  faculties  of 
glorified  men  and  holy  angels  for  ever  and  ever. 

The  apostle  adds  his  hearty  "  amen"  to  this  doxolog3%  '  Oh, 
that  it  may  be  thus !  Thus  assuredly  it  shall  be.  So  let  it  be 
— so  shall  it  be.'  And  he  is  no  loyal  subject  of  the  great 
K^ing — no  true-hearted  disciple  of  Him  whose  never-ceasing 
|>rayer  is,  "  Father,  glorify  Thy  name" — who  does  not,  with  all 
liis  heart,  say,  Amen,  and  amen.  The  power  of  God  is  re- 
garded as  weakness,  the  wisdom  of  God  as  folly,  and  the 
kindness  of  Ciod  is  disbeli('\ed  and   clespist-d,   in   this  ]>resonl 


SECT.  VIII.]  CONCLUDING  DOXOLOGY.  623 

evil  world.  But  it  shall  not  always  be  so.  The  time  hastens 
onward,  when  not  only  shall  a  hymn  of  adoring  and  grateful 
admiration  rise  from  all  the  innocent  and  all  the  restored  of 
His  intelligent  creation,  but  when  the  wisdom,  and  the  righte- 
ousness, and  the  benignity  of  His  achninistration  shall  be  made 
so  evident,  that  all  the  murmurs  of  his  irreclaimable  enemies 
shall  be  for  ever  hushed  in  self-condemned  speechlessness,  and 
when  every  creature  in  the  new  heaven  and  the  new  earth, 
wherein  nothing  but  righteousness  shall  dwell,  shall,  with  a 
voice  as  the  sound  of  many  waters,  ascribe  "  Blessing,  and 
honour,  and  glory,  and  power  unto  Him  that  sitteth  on  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever." 

It  seems  impossible  to  be  long  in  close  intercourse  with  the 
apostle  without  feeling  that  "  virtue  comes  out  of  him." 
Even  the  coolest  of  all  commentators,  ISIacknight,  is  warmed 
to  something  like  eloquence  when  he  finishes  his  exposition  of 
this  Epistle.  "  Thus,"  says  he,  "  endeth  the  apostle  Paul's 
Epistle  to  the  Romans ;  a  writing  which,  for  sublimity  and 
truth  of  sentiment,  for  brevity  and  strength  of  expression, 
for  regularity  of  structure,  and,  above  all,  for  the  unspeakable 
importance  of  the  discoveries  it  contains,  stands  unrivalled  by 
any  mere  human  composition,  and  as  far  exceeds  the  most 
celebrated  productions  of  the  learned  Greeks  and  Romans  as 
the  shining  of  the  sun  exceedeth  the  twinkling  of  the  stars." 

It  is  curious  to  contrast  with  this  stately,  measured  sentence, 
the  outburst  of  loving  admiration  which  the  contemplation  of 
the  Epistle  drew  forth  from  the  deepest  recess  of  the  capacious 
heart  of  the  great  German  Reformer.  "  In  this  Epistle  is 
treated  in  the  most  masterly  manner  everything  that  belongeth 
to  the  Cliristian  life.  Whatever  it  most  concerns  a  Christian 
to  know — Law,  Gospel,  Sin,  Grace,  Justification,  Christ, 
God,  Good  Works,  Faith,  Hope,  Charity ;  all  wherein  true 
Christianity  consisteth,  how  it  becometh  a  Christian  to  con- 
duct himself  towards  his  neighbours,  whether  good  or  bad, 
strong  or  weak,  fi'iends  or  enemies,  and  towards  himself;  all 
this  is  to  be  found  here  in  such  perfection,  that  it  is  impossible 


624  CONCLUDING.  [PAUT  IV. 

to  wish  anything  more  or  better.  So  rich  a  treasure  is  it  of 
spiritual  weaUh,  that  even  to  him  who  has  read  it  a  thousand 
times  something  new  will  be  ever  presenting  itself.  Its  study, 
beyond  every  other,  is  found  useful ;  and  the  longer  and  the 
more  deeply  it  is  pondered,  its  excellences  grow  upon  you,  and 
it  appears  to  be  constantly  becoming  more  delightful,  more 
valuable,  and  more  copious  than  itself." 


INDEX. 


I.— PRINCIPAL  GUTTERS. 


"  Abba,  Father,"  2-14: ;  meaning  of  the 
expression,  215. 

' '  Able  to  make  stand,"  import  of  the 
phrase,  515. 

Abraham  a  public  character,  55;  justi- 
fied by  faith,  48 ;  his  faith,  normal, 
56 ;  the  father  of  all  believers,  56. 

Access  to  God — how  connected  with 
grace,  redemption,  justification,  and 
faith,  66. 

"  Accursed  from  Christ,"  meaning  of  the 
phrase,  294,  295. 

&XV>  meaning  of,  74. 

Aquila  and  Priscilla,  590. 

Adam,  Dr,  referred  to,  493. 

"Adoption,"  meaning  of  the  term,  214, 
236. 

Afflictions  of  the  justified  not  incon- 
sistent with  their  being  the  objects  of 
the  unalterable  love  of  God,  220. 

Aids,  spiritual,  furnished  under  afflic- 
tion, 240. 

Ainsworth,  334. 

eciui/,  435. 

axtiXOI,  60G. 

a.x6-h,  376. 

Alford,  ix,  xiv,  69,  130. 

"  A  living  sacrifice,"  meaning  of  the 

phrase,  431. 
"  All  men,"  how  to  be  understood,  79. 
"  Allow,"  meaning  of  the  term,  161. 
Amanuensis,  why  Paul  usually  employed 

one?  614. 
Ambition  forbidden,  470. 
Ambrose,  127. 

"  Amen,"  force  of  the  term,  622. 
Aniplias,  694. 
Analogy  between  the  past  and  present 

conduct  of  God  to  the  Gentiles,  and 

His  present  and  future  conduct  to  the 

Jews,  416. 
Analytical  character  of  the  exposition, 


<iv«flE^«,  294. 

a,vKlhu.a,,  294. 

"  And  that,"  force  of  the  phrase,  497. 
:  Angels,  whether  good  or  bad,  cannot 
separate  Christians  from  the  love  of 
!       Christ,  273. 

'   Kvofj-ais,  15. 

i  Ancient  writings,  difficulty  of  interpret- 

'      ing,  vii. 

I  Antitheses  —  Paul's,   often    imperfectly 

expressed,  108. 
i.^6,  295. 
Apocrypha,  Jud.  ix.  12,  xvi.  14  ;  AVisd. 

ii.  6,  V.  17,  xvi.  24,  xix.  6,  229. 
Apology,  apostle's,  562. 
Apelles,  595. 
"  Approved  in  the  Lord,"  meaning  of 

the  phrase,  595. 
Arabic  version,  ancient,  334. 
«;ix  eVv  and  «§«  vvv,  how  contrasted,  184. 
Aristobulus,  595. 
Aristotle  referred  to,  16. 
Arminius,  324. 
"Armour   of  light,"   meaning   of   the 

phrase,  502;  what  it  is  to  put  it  on, 

602. 
"  As  concerning  the  flesh,"  import  of 

the  phrase,  305. 
A.syncritus,  598. 
Atonement  of  Christ,  procuring  cause 

of  sanctification,  194. 
Atonement,   original    meaning  of    the 

English  word,  70. 
Augustine  referred  to,  74,  244,  324. 

"  Baptized  info  Christ,"  meaning  of  the 

phrase,  91. 
Barnes,  ix. 

Beausobre  referred  to,  74. 
"  Bear    infirmities,"    meaning    of    the 

phrase,  542,  .543. 
"  Believe  with  the  heart,"  meaning  of 

the  phrase,  370. 

2  R 


(126 


INDEX  OF  rillNCIPAL  MATTERS. 


"  Beloved,"  how  the  Jews  are,  "  for  the 

fathers'  sake,"  411. 
Benecke,  254. 
Bengel,  333,  338. 
Beza,  333. 
Bingham,  586,  GOO. 
Blessings  from  which  the  unbelieving 

Jews  are  excluded  never  promised  to 

them,  307. 
Blessings  of  salvation,  free  gifts,  324. 
Blessings,  saving  connection  of,  251,  253. 
"  Bless,"  meaning  of  the  term,  4G8. 
Boasting  excluded  by  the  Divine  me- 
thod of  justification,  how,  39. 
"  Body  of  Christ,  the,"  meaning  of  the 

phrase,  121. 
"  Body  of  sin,"  meaning  of  the  phrase, 

92. 
"Body  of  this  death,"  meaning  of  the 

phrase,  173. 
"  Body,  redemption  of,"  meaning  of  the 

phrase,  23G. 
Bohme,  ix. 
"  Bondage  of  corruption,"  meaning  of 

the  phrase,  233. 
Boston,  596. 
"  Brotherly    love,"     meaning    of    the 

phrase,  459. 
Brutes,  resurrection  of,  not  revealed, 

but  not  impossible,  232. 
Bunyan,  278,  545. 

"  Called  according  to  God's  purpose," 
meaning  of  the  phrase,  249. 

Calvin,  324,  459. 

Camero,  319,  4.52. 

Capellus  referred  to,  16. 

"  Carnal,"  moaning  of  the  term,  159. 

Certainty  of  the  conversion  of  the  Jews, 
407. 

Certificate  to  the  bearer  of  the  epistle, 
582. 

Chamberlain  of  a  Greek  city,  nature  of 
the  office,  615. 

Character,  spiritual,  how  marked,  1C3. 

;t«?'V^aTot,  441,  447. 

Cliarters,  Dr  S.,  quoted,  168. 

"  Children  of  God,"  meaning  and  refer- 
ence of  the  term,  312. 

"  Children  of  the  Hesh,"  meaning  and 
reference  of  the  term,  312. 

X^sh  vi/j.<>u,  27. 

Xjf''«'5,  406. 

"  Christ  for  righteousness,"  meaning  of 
the  phrase,  3G5. 

Cliristian  duties,  exhortations  to,  455. 

Christian  monitor,  16. 

Christians,  appellations  of,  borrowed 
from  those  of  ancient  Israel,  4. 

Christians,  the  jiroperty  of  Christ  in  life 
and  death,  519,  520. 

Christ,  the  minister  of  God  to  tlie  cir- 
cumcision, to  show  foith  the  truth  of 
(iod,  565  ;  the  minister  of  God  to  the 
Gentiles,  to  show  forth  the  mercy  of 


God,    556;    the    only    Head    of   His 
Church,  553;  the  universal  Judge,  521. 
"  Christ,"  who  and  what  He  is  ?  262. 

X^i'iois  a'lwin;,  620. 

Clirysostom,  his  description  of  Paul's 
epistles,  iii ;  referred  to,  74,  605. 

Church  compared  to  the  human  body, 
449. 

Cicero,  ii,  vii. 

Circumcision,  meaning  and  design  of, 
53. 

Circumcision  not  connected  with  justi- 
fication, 52. 

Civil  authorities,  duties  of  Christians 
to,  482, 

Coleman,  586,  600. 

Collections  for  the  poor  Jews,  573. 

Columella,  400. 

"  Comfort  of  the  Scriptures,"  meaning 
of  the  phrase, 

"  Coming  of  the  commandment,"  mean- 
ing of  the  phrase,  137. 

"  Commandment  of  the  everlasting 
God,"  what,  6-'0. 

Comparing  different  Divine  dispensa- 
tions, advantages  of,  322. 

Complaint,  the  language  of,  to  be  inter- 
preted cautiously,  l6l. 

"  Concluded  in  unbelief,"  419. 

Concluding  part  of  the  divisions  of 
epistle,  561. 

Conclusions  of  Paul's  epistles,  very  valu- 
able— for  what?  532. 

"  Condemnation  of  sin,"  meaning  of  the 
term,  188  ;  how  condemned  "in  the 
flesh,"  188. 

Condescension  enjoined,  471. 

"  Conformed  to  this  world,"  meaning  of 
the  phrase,  435. 

Conformity  to  the  image  of  God's  Son, 
what?  250. 

"  Conscience  sake,  for,"  meaning  of  the 
phrase,  490. 

Conversion,  nature,  author,  means,  in- 
struments, 569. 

Conversion  of  the  Jews  certain,  407. 

Conversion  of  the  Jews  not  impossible, 
406. 

Conversion  of  the  Jews  not  improbable, 
406. 

Convoy,  a  practice  of  the  first  Chris- 
tians, 573. 

Co-operation  of  all  things  for  good  to 
Christians,  246,  248. 

"Covenants,  the,"  meaning  and  refer- 
ence of  the  term,  302. 

Cowper  quoted,  42,  43,  1,54,  178,  389. 

Cranmer's  retractation  referred  to,  164. 

"  Creation,  the  whole,"  meaning  of  the 
phrase,  228. 

"  Creature,  tlie,"  meaning  of  the  phrase, 
228. 

"  Damnation,"  meaning  and  reference  of 
the  word,  488. 


INDEX  OF  PRTXCIPAL  MATTERS. 


627 


Dathe,  334. 

Davidson's  Introduction  to  the  New 
Testament"  recommended,  ix ;  re- 
ferred to,  1. 

Deaconesses,  585. 

Death,  how  it  frees  from  sin,  93. 

"  Death  nor  life,"  import  of  the  phrase, 
272. 

Death  of  Christ,  influence  on  justifica- 
tion, 2G1. 

"  Death  of  sin,"  meaning'  of  the  phrase, 
134. 

Death  of  the  Apostle  Paul,  581. 

Death  to  or  bv  sin,  a  Christian  privilege, 
98  ;  motive' to  duty,  98. 

Delicacy  of  feeling,  Paul's,  6. 

Delight  in  the  law  of  God  peculiar  to 
the  regenerate,  169. 

Deliverance  from  law  necessary  to  sanc- 
tification,  123  ;  secured  by  the  Divine 
method  of  justification,  120  ;  secures 
from  the  dominion  of  sin,  120. 

Depravity,  genesis  of,  88. 

Design  of  our  Lord's  death  and  resur- 
rection, 518. 

Design  of  the  work,  1. 

"Desire  of  all  nations,"  probable  mean- 
ing of  the  expression,  230. 

Desire  of  Paul  for  the  salvation  of  his 
countrymen,  causes  of,  299. 

De  Wette,  114. 

S<«,  537. 

iiccxovi'cc,  452. 

iiKx^irUi  Zioitieyiff'fiSy,  512. 

"  Died  to  sin,"  meaning  of  the  phrase, 
95. 

SiXOfTKria,,  604. 

Disproportion  between  the  present  suf- 
fering and  future  glory  of  Christians, 
225. 

Dissension  and  division,  cautions 
against,  603. 

Distinction  of  meats,  question  respect- 
ing, 513. 

Distinction  of  times,  question  respect- 
ing, 516. 

Divine  judgment  of  men,  principle  of, 
14. 

Divine  method  of  justification  manifest- 
ed, relation  of,  to  the  Israelites,  and 
the  other  nations  of  mankind,  279  ; 
immediate  results  of  the  manifesta- 
tion, 283;  ultimate  results,  389. 

Divine  method  of  justification,  need  of, 
11. 

Divine  procedure  in  reference  to  the 
Jews  vindicated,  285. 

Doctrinal  part  of  the  Epistle  to  the 
Romans,  11 ;  great  divisions  of,  24. 

Doddridge,  319. 

Dominion  of  sin  twofold,  105. 

"  Doubtful  disputations,''  meaning  of  the 
term,  510. 

Doxology,  concluding,  616. 

Drusius,  334,  502. 


Dryden,  173. 

Deylingius  referred  to,  502. 
Duty,  Christian,  general  exhortation  to, 
430. 

"  Eating  with  offence,"  meaning  of  the 
phrase,  537. 

Ixk"',  G9. 

Edwards,  Jon  ,  referred  to,  75,  325. 

Efficiency  of  the  Divine  method  of  jus- 
tification connected  with  faith,  34. 

lUa!  Ti,  448. 

lU,  83. 

"  Elect,  God's,"  import  of  the  phrase, 
259. 

Election,  not  dependent  on  foreknown 
faith  and  holiness,  331. 

"  Election,  the,"  meaning  of  the  term, 
383. 

iXiCBi^oi  =:  IXiuSi^aSivns ,  113. 

Elijah's  mistaken  calculation,  381. 

Iv,  83,  90. 

"  End  of  the  law,"  meaning  of  the  phrase, 
364. 

"  Enemies,"  how  the  Jews  are,  for  the 
sake  of  the  Gentiles,  411. 

Enemies,  right  way  of  treating,  478. 

"  Enmity  against  God,"  force  of  the  ex- 
pression, 204. 

iV   0fJI.6IUf/,a,Tt,  92. 
Iv   T()S{«/3oX-/),  92. 

Epeiietus,  593. 

ICFicrToXoii   ffVCTOLTlKOLi^   584. 

Erasmus,  'Zbb,  319. 
Erastus,  614. 
Ernesti,  338. 
Erskiiie,  Ralph,  154. 
"  Establishins:  men's  own  righteousness," 
meaning  of  the  phrase,  363. 

ivccyyiy^Loi  0Eou,  4. 

Eunice,  610. 

Eusebius,  573,  698. 

"  Every  soul,"  import  of  the  phrase,  484. 

Evils  which  befel  the  Jews — merited 
punishments,  332. 

Exaltation  of  Christ,  influence  on  justi- 
fication, 262. 

ri  KCiT   OiKOV  iKxXviffia^j  592. 

i)  -ktIch,  227. 

Jj^osjTev  ^  staTEff'TocfliKTaii  a.fi.a.^Tu'kti ,  73. 

Faith,  Abraham's — its   substance   and 

evidence,  61. 
"  Faith,  from,''  "  faith,  to,"  meaning  of 

the  phrase,  9. 
Faith,  importance  of  just  views  of,  58; 

causes  of  misapprehension  of,  58 ;  best 

way  of  removing  them,  59. 
Faith,  justifying,  its  object  and  ground, 

62. 
"  Faith    of   Christ,"    meaning    of    the 

phrase,  31. 
"  Faith,"  suitableness  of,  for  its  place  in 

the  Divine  method  of  salvation,  32. 


&26 


INDEX  OF  PRINCIPAL  MATTEILS. 


Faith  the  only  and  certain  means  of 
justification,  40. 

Faith,  what  is,  to  have  it  before  God  ? 
538. 

"  Fathers,  the,"  meaning  and  reference 
of  the  term,  304. 

Fagius,  334. 

Female  activity  in  the  cause  of  Chris- 
tianity, 599. 

Fenelon,  244. 

"  Filled  with  all  knowledg-e,"  import  of 
the  phrase,  564. 

First  fruits,  account  of,  39G. 

*'  First  fruits  to  Christ,"  meaning  and 
reference  of  the  phi-ase,  692. 

Flatt,  114. 

"  Flesh  "— "  things  of  the  " — "  to  mind 
the  " — meaning  of  the  phrases,  202. 

"  Follow  after  righteousness,"  meaning 
of  the  phrase,  358. 

"  Follow  after  the  law  of  righteousness," 
meaning  of  the  phrase,  359. 

"  Foreknow,"  meaning  of  the  term,  250 ; 
sometimes  equivalent  to,  before-ac- 
knowledged, 381. 

Forgiveness  of,  and  kindness  to,  ene- 
mies, duties  peculiar  to  Christianity, 
482. 

"  For  sin,"  =  a  sacrifice  for  sin,  193. 

"  For,"  sometimes  equivalent  to  "  name- 
ly," 290. 

"  Found  unto  death,"  meaning  of  the 
phrase,  138. 

Fi'aser's  Scripture  Doctrine  of  Sundifi- 
cation  recommended,  84. 

"  Freed  from  sin,"  meaning  of  the 
phrase,  110. 

Freedom  from  law  necessary  to,  and 
productive  of,  holiness,  102. 

Fritzsche,  ix,  74,  319,  G17;  his  charac- 
ter of  Paul  as  a  writer,  ii,  1 . 

"  Fulness  of  the  blessing  of  the  Gospel 
of  peace,"  meaning  of  the  phrase,  575. 

Gains,  614;  his  hospitality  and  public 

spirit,  015. 
Gentile  church  entirely  dependent  on 

faith,  402. 
Gentiles  fit  subjects  of  moral  govern- 
ment, 15. 
"  Gentiles,  fulness  of,"  what,  408 ;  what 

i.s  meant  by  its  "  coming  in,"  408. 
Gentiles,   obligation    of,  to  the  Jews, 

401. 
"  Gifts   and  calling  of  God,"  meaning 

and  reference  of  the  phrase,  413. 
"  Give  place  to  wrath,"  meaning  of  the 

phrase,  470. 
"  Glorify,"  import  of  the  term,  252,  253. 
"  Glorying  in  tribulations"  accounted 

for,  68. 
"  Glory  of  God,  to  the,"  meaning  of  the 

phrase,  554. 
"  Glory  that  shall  be  revealed  in  u.=," 

meaning  of  the  phrase,  220. 


"  Glorv,  the,"  meaning  of  the  phrase, 
302.' 

"  God  for  us,"  import  of  the  term,  255. 

"  God  of  Hope,"  import  of  the  appella- 
tion, 5')9. 

"  God  of  Patience,"  meaning  of  the 
appellation,  551. 

"  God  only  wise,"  how,  622. 

"  God  over  all,  blessed  for  ever,"  a  title 
of  Jesus  Christ,  305. 

Gomarus,  333. 

"  Goodness,"  import  of  the  term,  504. 

"  Goodness  of  God,"  manifested  in  the 
conversion  of  the  Gentiles,  403. 

Goodness  of  the  law,  144. 

Gospel,  how  it  saves  men,  8. 

"  Gospel,"  the  meaning  of  the  word,  7  ; 
its  object  the  salvation  of  men,  7  ; 
God's  effectual  means  of  saving  men, 
7. 

Grace  delivers  from  the  depraving 
power  of  sin,  180;  in  furnishing  a  jus- 
tifying righteousness,  183  ;  in  furnish- 
ing a  regenerating  influence,  185. 

Grace,  triumph  of,  over  sin,  83. 

Graciousuess,  the  character  of  the 
Divine  method  of  justification  in  re- 
ference to  man,  35. 

Grafting,  custom  of  the  ancients,  400. 

Gratuitousness,  the  character  of  the 
Divine  method  of  justification  in  re- 
ference to  God,  36. 

Griesbach,  114. 

Grosvenor,  391. 

Grotius,  319,  334. 

Guilt  and  moral  helplessness  of  man- 
kind, 14,  19. 

Hall,  Robert,  540,  005. 

Hardening  the  hearts  of  men,  what  it  is, 
330;  Divine  agency  in,  337. 

"  Hardens,"  meaning  and  reference  of 
the  term,  330. 

Harmony  of  justification  by  grace  and 
by  redemption,  38. 

"Hate,"  meaning  of  the  term,  316. 

Hatred  of  sin  peculiar  to  the  regene- 
rate, 102. 

"  Having  no  place  in  these  parts,"  mean- 
ing of  the  phrase,  572. 

Hazard  of  the  analytical  expositor,  xiii. 

"  Heaping  coals  on  the  head,"  meaning 
of  the  phrase,  480. 

Heathenism,  nature  and  moral  influence 
of,  14. 

"  Height  nor  depth,"  what  they  are,  274; 
cannot  separate  Christians  fi'om  the 
love  of  Christ,  274,  275. 

"Heirs  of  God,"  "joint-heirs  with 
Christ,"  force  of  the  expressions,  217. 

"  Helpers  in  Christ,"  meaning  of  the 
term,  591. 

Herbert,  George,  referred  to,  7,  243. 

Hermas,  698. 

Hermes,  698. 


INDEX  OF  PRINCIPAL  MATTERS. 


G29 


Herodion,  596. 

"  Higher  powers,'"  meaning  of  the 
phrase,  484:. 

Hill,  Dr  Geo.,  referred  to,  75. 

"  Him  that  runneth,"  meaning  and  re- 
ference of  the  phrase,  332. 

"  Him  that  willeth,"  meaning  and  re- 
ference of  the  phrase,  331. 

Hodge,  ix,  xiv,  75,  174,  507. 

"  Holiness"  of  the  fathers  of  tire  Jewish 
nation,  how  to  be  understood,  3!)8. 

Holiness  of  the  law,  142. 

"  Holy  Ghost,  in  the,"  meaning  of  the 
phrase,  293. 

"  Honest,"  import  of  the  term,  473. 

Hooker  quoted,  45. 

Hope,  its  nature,  462  ;  connection  with 
jc.y,  464. 

"  Hope  of  the  glory  of  God, '  what,  and 
how  produced  and  strengthened,  67. 

"  Hope,  saved  by,"  meaning  of  the  ex- 
pression, 237. 

Horace  quoted,  78. 

Horsley,  Bishop,  referred  to,  412. 

"Hospitality,"  meaning  of  the  term,  467. 

How  Paul  came  to  know  so  many  per- 
sons at  Home,  589. 

li^ov^yovvTix,,  566. 

illyricum,  the  term  of  the  apostle's  la- 
bours, 569. 

Impartiality  of  the  Divine  method  of 
justification,  34. 

Incongruity  of  "  grace"  and  "  works,"  as 
grounds  of  justification,  3S2. 

"  Infirmities,"  meaning  and  reference  of 
the  term,  241,  542. 

Infirmities,  our,  how  the  Spirit  helpeth, 
242,  243. 

Intercession  of  Christ,  influence  on  jus- 
tification, 263. 

Intercession  of  the  Spirit,  243. 

"  Inward  man,"  meaning  of  the  phrase, 
169. 

Irreversibility  of  justification  from  its 
Author  and  ground,  259. 

"  Israel  in  part,"  opposed  to  "  all  Is- 
rael," 408. 

"  Israelites,"  force  of  the  appellation, 
301. 

Iteration  natural  under  strong  excite- 
ment, 167. 

Jason,  611. 

Josephus  referred  to,  315,  387. 

Jowett's   attack   ou   the   Apostle   Paul 

characterized,  xiv. 
Joy  in  God,  how  connected  with  grace, 

redemption,  justification,  and    faith, 

71. 
"  Judgments  of  God,"  meaning  of  the 

phiase,  423. 
Julia,  598. 
Junias,  593. 
Justice  of  the  law,  143. 


Justification,   bearing    of,   on   spiritual 

transformation,  85. 
Justification  by  law,  impossibility  of,  20. 
Justification  necessary  to  sanctification, 

and  secures  it,  85. 
Justin,  592. 
Justin  iMartyr,  600. 

zai^ij,  462. 

xaBiii,  552. 

Krebs  referred  to,  74. 
"  Kingdom  of  God,  the,"  meaning  of  the 
phrase,  531 ;  in  what  it  consists,  531. 
"  Kiss,  holy,"  account  of  the  custom,  599. 
Kitto  referred  to,  8. 

XX-ITOS,  3. 

Knowledge,  literal,  of  the  Scriptures, 
advantages  and  dangers,  177. 

Knowledge  of  sin,  what,  130. 

"  Know  tiie  time,"  meaning  of  the  phrase, 
498. 

"  Know  ye  not,"  force  of  the  phrase,  91. 

y.otvuvia,,  574. 

Kolner,  114. 
xo^iurcci,  597. 
Koppe  referred  to,  ix,  74,  114. 

x6iriJ.o;,  435. 
y.v^iii,  462. 

Lachmann,  114. 
XoiT^ttsi^  433. 

Xocr^iu&if  5. 

"  Law  and  the  prophets,"  meaning  of 
the  phrase,  30. 

Law  cannot  make  a  bad  man  good,  123. 

Law  cannot  make  a  good  man  better, 
155,  (t  seq. 

"  Law— death  ;  Gospel— life,"  154. 

Law,  entrance  of,  explained,  81 ;  its  de- 
sign, 82  ;  its  effect,  82. 

"  Law  in  the  members,"  meaning  of  the 
phrase,  170. 

Law  is  not  the  cause  of  sin,  129 ;  proof 
of  this,  129,  et  seq. 

"  Law  of  righteousness,"  meaning  of  the 
phrase,  359. 

"  Law  of  sin  and  death,"  meaning  of  the 
phrase,  185. 

"  Law  of  sin,"  meaning  of  the  pln-ase, 
171,  172. 

"  Law  of  the  mind,"  meaning  of  the 
phrase,  170. 

Law  sometimes  used  in  a  peculiar  sense 
by  the  apostle,  168. 

"  Law,  the  giving  of,"  meaning  and  re- 
ference of  the  phrase,  3(i3. 

Law,  the,  not  made  void,  but  established, 
by  the  Divine  method  of  justification, 
41. 

Law,  the,  testimony  of,  respecting  justi- 
fication by  faith,  47. 

"  Law  weak  through  the  flesh,"  meaning 
of  the  phrase,  190. 

"Lawworketh  wrath,"  meaning  of  the 
phrase,  64. 


630 


ixdp:x  of  riiiNCiPAL  matters. 


Le  Clerc,  334. 

"  Led  by  the  Spirit,"    meaning  of  the 

phrase,  213. 
Legality  the  great  enemy  of  sanctifica- 

tion,  158. 
Xiyt),  446. 
Lite  to  or  by  God,  a  Christian  privilege, 

98;  motive  to  duty,  98. 
Life  with  Christ,  vvliat  it  is,  94. 
"  Likeness  of  sinful  flesh,"  meaning  of 

the  term,  193. 
Limboreh,  319. 
"  Liveth  to  God,"  meaning  of  the  phrase, 

96. 
"  Live,  to,  without  the  law,"  meaning  of 

the  phrase,  136. 
Locke  referred  to,  318. 
Locke's  advice  to  study  the  Epistle  to 

the  Eomans,  iv. 

Xoyixri,  433. 

Lois,  610. 

"  Love  of  God,"  and  "  of  Christ,"  import 

of  the  phrases,  263. 
"  Love  of  God,"  meaning  of  the  e.\pres- 

sion,  68  ;  the  permanence  of,  evidence 

of,  69. 
"  Love  of  the  Spirit,"  meaning  of  the 

phrase,  580. 
Love,  the  fulfilling  of  the  law,  494. 
Lucius,  611. 
"Lump,"  meaning  and  reference  of  the 

term.  397. 
"  Lust,"  meaning  of  the  term,  131. 
r.uther  referred  to,  1, 114,  355  ;  his  eulo- 

gium  on  the  Epistle  to  the  Romans, 

ii,  623 ;  his  strange  saying  as  to  the 

conversion  of  the  Jews,  410. 

M'Crie,  580. 

Macknight's  eulogium  on  the  Epistle  to 
the  Romans,  623. 

Magistracy  and  magistrates,  how  "  or- 
dained of  God,"  486. 

M'Leod,  442. 

Manaen,  596. 

Manifestation  of  the  Divine  method  of 
justification,  .33. 

Manifestation  of  the  Mystery,  620. 

Marshall,  596. 

Mary,  593. 

Meats,  distinctions  of,  question  respect- 
ing, 513. 

"  Measure  of  faith,"  meaning  of  the 
phrase,  446. 

Melancthon,  114. 

Melvill,  Andrew,  G07. 

"  Mercy  of  tlie  Gentiles,"  meaning  of 
the  phrase,  417. 

Metliod  of  justification  analogous  to  the 
manner  in  which  man  became  guilty, 
7.3,  80. 

Milton,  324,  503. 

"  Mind,  the  renewing  of,"  meaning  of 
the  phrase,  437. 

Ministry,  an  inspired,  necessary,  374. 


"  Ministry,"  meaning  of  the  term,  452. 
Miseries  of  the  unconverted  Jews,  299. 

fjiviiAt;,  466. 

"  More  than  conquerors,"  import  of  the 

phrase,  269. 
Morus,  319. 
"  Motions    of    sins,"    meaning    of    the 

phrase,  124. 
"Much  more"  (ch.  v.  16),  affirmative, 

not  argumentative,  76. 
Musculus,  319. 
"  iMysteiy,"  meaning  of  the  phrase,  407  ; 

reference  of  the  word,  G19. 

Narcissus,  596. 

Neander,  592, 

Nereus,  598. 

"  Newness  of  spirit,"  meaning  of  the 
phrase,  126. 

Newton,  John,  175,  176. 

"Night  far  spent — day  at  hand,"  mean- 
ing and  reference  of  the  phrase,  601. 

yo/AO^,  82. 

Nonims,  92. 

Nordlieimer,  334. 

"  Not  of  works,  but  of  Him  who  calleth," 

import  of  the  phrase,  327. 
"  Not  slothful  in  business,"  meaning  of 

the  phrase,  461. 
"  Not  willingly,"  meaning  and  reference 

of  the  phrase,  232. 

Obadiah,  596. 

Obedience,  not  the  ground  of  justifica- 
tion, 29;  not  perfect,  29;  not  imper- 
fect, but  sincere,  29. 

Obedience,  not  the  means  of  justifica- 
tion, 29 ;  not  perfect,  29  ;  not  imper- 
fect, but  sincere,  29. 

"  Obedience  unto  righteousness,"  mean- 
in<r  of  the  phrase,  109. 

"  OiTering  up  of  tiie  Gentiles,"  meaning 
of  the  phrase,  566. 

Office-bearers  of  the  primitive  church 
supernaturally  gifted  men,  442. 

"  Of  God,"  meaning  of  the  phrase,  426. 

"  Of  Lsrael,"  how  distinguished  from 
"Israel,"  310. 

"  Oldness  of  the  letter,"  meaning  of  the 
phrase,  126. 

Olshausen,  ix,  .\iv,  101,  114,  319,  462. 

Olympas,  598. 

"  Once,"  the  force  of  the  word  in  tlie 
plirase,  "  died  to  sin  once,"  96. 

ctX»,  504. 

"  Ordained  to  life,"  meaning  of  the 
phrase,  138. 

OriL'-en  referred  to,  74,  673,  600. 

ifirSivTos,  4. 

oroi,  91. 

Paley  referred  to,  6,  530. 
Palty's  Hora  Paulinee,  613. 
»■«{<«,  448. 
Palladius,  400. 


INDEX  OF  PRINCIPAL  MATTERS. 


»J81 


Ta^anXrifn;,  550. 
irMftiis-y.XHiv,  82. 

Pariiell,  481. 

Paronomasia,  instance  of,  448. 

"  Patience  of  the  Scriptures,"  meaning 

of  the  phrase,  549. 
Patrobas,  698. 
"  Paul's  Gospel,"  import  of  the  terra, 

618. 
Peaceableness  enjoined,  474. 
Peace  with  God — how  connected  with 

g'race,  redemption,  justification,  and 

faith,  05. 
Peile,  xiv. 
Pelag-ius,  324. 

m!r\y,pu!iiva.i,  5G9. 

Permanence  of  the  blessings  of  a  justi- 
fied state,  67. 

Persis,  597. 

Peschito-Syriac  version,  334. 

Phebe,  a  deaconess  of  the  Church  of 
Cenchrea,  .584. 

Philolo:,nis,  59S. 

fiXoa'TC^yoi,  460. 

Phlegon,  598. 

fo^oui  TiXi7rl,  491. 

Pilgrim's  Progress  referred  to,  278. 

Piscator,  319. 

ritrri;  ik,  meaning  of  the  phrase,  66. 

PJato,  vii. 

"  Pleased  not  himself,  Christ,"  meaning 
of  the  phrase,  546. 

"  Please  our  brother  for  good  to  edi- 
fication," meaning  of  the  phrase, 
545. 

"  Please  ourselves,"  meaning  of  the 
phrase,  545. 

xX-^^ilU.*,   TX'/J^oijTOCI,  496. 

Tviv/z^x  ocytatrvvYiSy  4. 

Political  state  of  Christians  at  Rome, 
483. 

"  Poll  Synopsis"  recommended,  ix. 

Possibility  of  the  conversion  of  the 
Jews,  406. 

Power  of  Paul's  writings,  623. 

Power  of  the  Gospel  exemplified  in  the 
conversion  of  Paul,  296. 

"  Powers  that  be,"  meaning  of  the 
phrase,  485. 

"  Power  unto  salvation,"  meaning  of 
the  phrase,  7. 

Prayer,  continued,  instant,  465. 

Prayers  of  the  Roman  Christians  soli- 
cited by  the  apostle,  576. 

"  Present  your  bodies,"  meaning  of  the 
phrase,  430. 

Priestley,  Dr,  582. 

Primitive  churches,  state  of,  443. 

Principalities  and  powers — what  they 
are,  273  ;  caimot  separate  Christians 
from  the  love  of  Christ,  274. 

Principle  from  which  all  the  actions  of 
Christians  should  proceed,  618. 

Privileges,  high,  of  the  Jews  as  a  na- 
tion, 301. 


Probability  of  the   conversion   of  the 

Jews,  466. 
"  Promises,  the,"  meaning  and  reference 

of  the  term,  304. 
"  Prophesy,"    meaning    of    the    term, 

450,  451. 
Prophets,  the,  testimony  of,  respecting 

justification  by  faith,  51. 
"  Proportion  of  faith,"  meaning  of  the 

phrase,  451,  462. 

^^0(r>.a.fi.^(xiiiir9l,  611. 

S'^oa'TarJS,  587. 

'•  Prove  the  will  of  God,"  meaning  of 
the  phrase,  4.38. 

"  Provide  for  the  flesh,"  meaning  of  the 
phrase,  604. 

Psalm  xviii.  a  Messianic  Psolm,  557. 

Psalm  Ixix.  a  Messianic  Psalm,  547. 

Pseudo-Cato,  607. 

"  Purpose  of  God  according  to  elec- 
tion," meaning  of  the  phrase,  326. 

"  Put  ye  on  the  Lord  Jesus  Christ,'' 
meaning  of  the  phrase,  503. 

Pye- Smith,  150;  on  the  person  of  Christ 
referred  to,  305. 

Qualifications,  necessary,  of  an  inter- 
preter of  Scripture,  vii. 
Quartus,  615. 

"  Raised  up,"  meaning  and  reference  of 
the  term,  333. 

Rambach  referred  to,  1 . 

"  Reasonable  service,"  meaning  of  the 
phrase,  432. 

"  Receive,"  import  of  the  word,  511. 

"  Reckoning  faith'"  to  a  man,  meaning 
of  the  phrase,  50. 

"  Reckoning  faith  for  righteousness," 
meaning  of  the  phi-ase,  50. 

"  Redemption,"  meaning  of  the  term, 
37. 

Redemption,  the,  in  Christ  Jesus,  the 
ground  of  justification,  36. 

Rejection  of  the  Gospel  not  universal, 
379. 

Rejection  of  the  Jews,  final  causes  of, 
391. 

Relations,  present  and  future,  of  man- 
kind, as  divided  into  Israel  and  the 
Gentiles,  to  the  Divine  method  of 
justification,  356;  present,  357;  fu- 
ture, 389. 

"  Remnant  according  to  the  election  of 
grace,"  meaning  of  the  phrase,  382. 

"  Replying  against  God,"  meaning  of 
the  piirase,  344 ;  unreasonableness  of 
the  thing,  344. 

"  Resist  the  power,"  meaning  of  the 
phrase,  488. 

Resurrection,  the,  how  connected  with 
the  Spirit,  209. 

Resurrection  of  Christ,  influence  on  ju."?- 
tification,  262. 

Revenge  forbidden,  472,  475. 


632 


INDEX  OF  PrvIXCIPAI.  MATTERS. 


IJevival  of  sin,  meaiiin"^  of  the  phrase, 

136,  137. 
"  Riches   of  wisdom   and    knowledge," 

rSeaning  of  the  phrase,  422. 
"  Rijjhteousness    of    faith"    described, 

367. 
"  Rigliteousness  of  God"  "  by  the  faith 

of  Cln-ist,"  31. 
"  Righteousness  of  God,"  meaning  and 

reference  of  tlie  piirase,  9;  general 

view  of,  25 ;  statements  of  conclusions 

respecting,  27. 
"  Righteousness  of  God,  the,"  great  sub- 
ject of  the  Gos])el,  6;  of  the  Epistle 

to  the  Romans,  6. 
Righteousness   of    God    "  without   the 

law,"  27. 
"  Righteousness  of  God"  witnessed  by 

the  law  and  the  prophets,  30. 
"  Righteousness  of  the  law"  described, 

367. 
"  Righteousness   of   the   law,    to   fulfil 

the,"  meaning  of  the  phrase,  11)7. 
Ritchie,  Dr  David,  133. 
Robinson,  435. 
"  Robinson's  Lexicon  of  the  New  Tes- 

ment"  recommended,  ix. 
Romans,  Epistle  to  the,  plan  of,  and 

great  divisions,  1,  2. 
Romans,   Epistle   to   the,   introduction 

of,  5. 
Romans,  Epistle  to  the,  practical  part 

of,  429. 
Ruckert,  1,  114. 
Rufus,  598. 

Ruinart's  Acta  Martyrum  quoted,  592. 
Rutherford,  Samuel,  extracts  from  his 

letters,  2G8. 

"  Saints,"  import  of  the  term,  466. 

Salutation,  apostolic,  to  the  Romans,  3. 

Salutations  from  Christians  at  Corinth 
to  Christians  at  Rome,  609. 

Salutations  from  the  apostle,  587. 

Salutations,  lists  of,  reasons  for  inserting 
in  the  Holy  Scri[)turcs,  589. 

"  Salvation,  our,"  meaning  and  refer- 
ence of  the  term,  199. 

Sanctification  the  evidence  of  justifica- 
tion, 200. 

"  Saved  by  hope,"  meaning  of  the 
phrase,  237. 

Schumann  on  Genesis  referred  to,  314. 

"  Sealed,"  import  of  the  word,  574. 

"  Seed  of  Abraiiam,"  how  distinguished 
from  his  children,  311. 

Self-conceit  forbidden,  472. 

Sfiieca,  viii. 

Separation  from  the  love  of  God,  what 
it  is,  265;  complete — partial,  265. 

Separation  of  Christians  from  the  love 
of  God  in  Christ  impossible,  263. 

Septuagint,  .'i3l,  3.i8. 

"  Servants  of  righteousness,"  meaning 
of  the  phrase,  110. 


"  Service  of  God,  tlie,"  meaning  of  the 
phrase,  303. 

"  Severity  of  God"  manifested  in  the 
ju<lgments  on  the  uubelieving  Jews, 
403. 

Sexes,  peculiar  relation  of  the,  in  Orien- 
tal countries,  586. 

"  Simple,"  meaning  of  the  term,  607. 

Sin  and  righteousness — guilt  and  justi- 
fication, opposite  and  influential  states, 
108. 

"  Sin,"  can  it  separate  from  the  love  of 
Christ?  276. 

"  Sin,"  does  it  work  for  the  believer's 
good?  247. 

Sin,  dominion  of,  what  it  is,  105. 

"  Sin  entered  into  the  world,"  meaning 
of  the  phrase,  74. 

"  Sinfulness  of  sin,"  meaning  of  the 
phrase,  147. 

Sin,  how  it  deceives  by  the  command- 
ment, 139 ;  how  it  slays  by  it,  140. 

Sin,  natural  history  of,  88. 

"  Sin  that  dwelleth  in  me,"  meaning  of 
the  expression,  164,  165. 

irxoi.t'&a.Xa,  604. 

"  Sleep,  to  awake  out  of,"  force  of  the 
expression,  498. 

"  Sold  under  sin,"  meaning  of  the 
phrase,  160. 

"  Sons  of  God,  manifestation  of,"  mean- 
ing of  the  [)hrase,  229. 

Sorrow,  the  apostle's  deep,  for  his 
brethren,  286. 

Sosipater,  611. 

Sovereignty,  a  leading  character  of  the 
Divine  administration,  328. 

Spain,  purpose  of  the  apostle  to  visit, 
572;  doubtful  whether  ever  executed, 
573. 

"  Sfiared  not,"  import  of  the  phrase, 
256,  257. 

Speculations  on  the  Divine  purposes 
hazardous,  3.J5. 

"  Spirit,  first  fruits  of  the,"  meaning  and 
reference  of  the  phrase,  235. 

"  Sjiirit  of  adoption,"  meaning  and  re- 
ference of  the  phrase,  214. 

"  Spirit  of  bondage,"  meaning  of  the 
phrase,  213. 

"  Spirit  of  Christ,"  meaning  of  the  ex- 
pression, 2u6. 

"  Spirit  of  deep  sleep,"  meaning  of  the 
expression,  385. 

"  Spirit  of  life  in  Christ  Jesus,"  mean- 
ing of  the  phrase,  188. 

"  Spirit,"  "  things  of  the,"  "  to  mind 
the,"  meaning  of  the  phrases,  203. 

"  Spiritual,"  meaning  of  the  term  as  re- 
ferred to  the  law,  150. 

Stachys,  594. 

"  Stand,"  meaning  of  the  term,  67. 

"  Stands,"  meaning  of  the  term  in  re- 
ference to  tlie  Divine  [uirpose,  328. 

Stanley,  605. 


INDEX  OF  PRINCIPAL  MATTERS. 


G3a 


Strong  Chiistiaus  not  to  despise  the 
weak,  514. 

rufj-^UTOi,  92. 

Stuart,  Moses,  ix,  xiv,  1,  245,  277,  29S, 
305,  427,  601. 

"  Stumbling'  stone,"  meaning'  and  refer- 
ence of  the  expression,  360. 

Subjection  due  to  magistrates,  its  na- 
ture and  limits,  484 ;  reasons  for, 
485,  488. 

"  Subject  to  vanity,"  meaning  of  the 
phrase,  231. 

"  Submission  to  the  righteousness  of 
God,"  force  of  the  expression,  .364. 

"  Sufferings  and  glories  of  the  Mes- 
siah," referred  to,  557. 

Sufferings  of  Christians'  fellowship  with 
Christ,  223;  preparatory  to  their 
being  glorified  together  with  Him,  223. 

Suicer,  586,  600. 

Swearing,  formula  of,  291. 

Sympathy,  a  Christian  duty,  468. 

Systematic  mode  of  operation  of  the 
apostle,  570. 

"  Taking  occasion  by  the  command- 
ment," meaning  of  the  phrase,  139. 

TO.  ij,yi  evTa,  448. 

T«   OVT*     448. 

Tari;  um  of  Jonathan,  334, 

Tat  Tov  yo/jcou^  16. 

Taylor,  Dr  John,  of  Norwich,  133. 

Terms  of  communion,  507. 

Terrot,  319. 

Tertius,  is  he  the  same  as  Silas  ?  613. 

'J'ertullian,  474,  600. 

Testimony   of  the  spirit   of  adoption, 

215,  216. 
"  The  clmrch  in  the  house,"  meaning 

of  the  phrase,  591. 
"  The  God  of  peace,"  meaning  of  the 

phrase,  581. 
Theodoret  referred  to,  74,  114,  333, 
Theophylact  referred  to,  4,  114. 
"  The  word  in  thy  mouth  and  in  thy 

heart,"  meaning  of  the  phrase,  369. 
Tilings   present   and    things   to   come, 

what  they  are,  274 ;  cannot  separate 

Christians  from  the  love  of  Christ, 

274. 
Tholuck  referred  to,  ix,  xiv,  1,  14,  114. 
"  Through  God,"  meaning  of  the  phrase, 

426. 
Times,  distinction  of,  question  concern- 
ing, 516. 
Timothy,  abstract  of  his  history,  610. 
"  To  do  the  things  of  the  law,"  meaning 

of  the  phrase,  16. 
"  To  God,"  meaning  of  the  pln-ase,  426. 

TO    TOUJJOB,   458. 

1U  ayaBu,  458. 

Transformation,  spiritual,  how  obtained, 

152. 
"  Tribulation,"  reference  of  the  term, 

464. 


"  Tribute,"  meaning  and  reference  of 

the  term,  492,  493. 
Tryphena,  597. 
Tryphosa,  597, 
Turner,  ix, 

mo6:(rU,  214, 

Unanimity,  a  Christian  duty,  470. 

Unbelief  of  the  Jews,  its  influence  on 

the  conversion  of  the  Gentiles,  393. 
"  Under  law,"  meaning  of  the  phrase, 

106;  import  of  it,  in  reference  to  the 

innocent,    106;    in   reference  to   the 

guilty,  106. 
Union,  prospects  of,  among  Christians. 

602. 
Union  with  Christ  secures  sanctifica- 

tion,  how,  88. 
Universal  necessity,   suitableness,   and 

sufficiency,  characters  of  the  Divine 

method  of  justification,  41. 
Un  regenerate,  misery  of,  139. 
"  Until  the  law,"  meaning  of  the  phrase, 

75. 

u'ro[j.O)/ri,  550. 

Urban,  594, 

Vatable,  333. 

Varro's  character,  by  Cicero,  applicable 
to  Paul,  ii. 

"  Vessel  unto  dishonour,"  meaning  of 
the  phrase,  349. 

"  Vessels  of  mercy,"  meaning  and  re- 
ference of  the  phrase,  352;  prepara- 
tion of,  353. 

"  Vessels  of  wrath,"  meaning  and  re- 
ference of  the  phrase,  352 ;  prepara- 
tion of,  353. 

"  Vessel  unto  honour,"  meaning  of  the 
phrase,  349. 

Vinet,  539. 

Virgil,  173,  605. 

Von  HeiigeJ,  91, 

"  AValk    honestly,"    meaning    of    the 

phrase,  502. 
Wardlaw  on   the  Socinian   Controversy 

referred  to,  305. 
"  Ways  of  God,"  meaning  of  the  phrase, 

423. 
Weak    Christians    not    to   judge    the 

strong,  514. 
"  AVeak  in  the  faith,"  meaning  of  the 

phrase,  510. 
Whately's  eulogium  on  Paul's  writings, 

xiv,  XV. 
Whately  on  the  use  to  be  made  of  the 

luTfiriTix,  of  Paul,  vi. 
Will  of  God,  distinguishing  properties 

of,  438. 
Wilson,  601, 

Winer's  Grammar  of  Greek  Idioms  re- 
commended, ix. 
"  Without  repentance,"  meaning  of  the 

expression,  413. 


634 


IXDEX  OF  TEXTS. 


"  Without  the   law,"   meaning  of   the 

phrase,  134. 
"  Word  and  deed,"  import  of  the  phrase, 

568. 
"  Word  of  God,"  equivalent  to,  promise 

of  God,  309. 
"  World,"  meaning  and  reference  of  the 

phrase,  435. 


Worldly  character,  various  forms  of,  43G. 
"  Works  of  darkness,"  meaning  of  the 

phrase,  502  ;  what  to  cast  them  of,  502. 
"  Wrath,  for,"  meaning  of  the  phrase, 

490. 

"  Zeal  of  God,"  meaning  of  the  phrase, 
362. 


II.— PASSAGES  OF  SCRIPTURE  QUOTED  OR 
REMARKED  ON. 


rase 

Page 

Genesis  ii.  8;  iv.  7;  vi.  5,  12 

13, 

82 

Joshua  i.  1, 

3 

...       iii.  15,     . 

608 

...       vi.  17,  18;  vii.  1,  11 

12*  13 

...       iii.  17,     . 

232 

15,        . 

294 

...       iv.  10,     . 

234 

vi.  6, 

162 

Judges  ii.  8, 

3 

xii.   7;    xiii.    14-17; 

xvii. 

2-21, 

311 

2  Samuel  viii.  14, 

315 

...       XV.  6.      . 

xxiii.  5, 

118 

xix.  3,    . 

526 

XX.  7, 

451 

1  Kings  xviii.  3,  12, 

696 

xxi.  12, 

312 

xix.  10, 

381 

XXV.  23, 

314 

xxxi.  20,  25 

160 

...       xxvi.  3,  4,  24,     . 

313 

xxix.  31-33, 

316 

2  Kings  viii.  20,  22, 
xvii.  7-23, 

315 
319 

Exodus  vii.  1, 

451 

xxii.  4,  . 

574 

...      ix.  16,      . 

333 

xix.  6,     . 

412 

1  Chronicles  ii.  7, 

294 

...      xix.  6,     . 

4 

xii.  32, 

498 

xxii.  29  ;  xxiii.  19, 

397 

2  Chronicles  xxv.  9, 

406 

Leviticus  iv.  3,    . 

193 

xxviii.  5,  6,  7, 

17,18 

xvii.  5, 

431 

xxix.  8,  . 

321 

xviii.  5, 

867 

x.\ix.  21,  22, 

431 

ii.  14-16;  xxiii,  10- 

2l", 

397 

xxvi.  34, 

234 

Nehemiah  ii.  10, 

603 

Numbers  viii.  8, 

193 

Job  xiv.  18,  19,    . 

231 

XV.  19,  20, 

397 

...   xvi.  11, 

420 

xvi.  3, 

4 

...    xix.  23-25,    . 

290 

xvi.  5, 

381 

...    xxxvii.  13,    . 
...    xxxix.  16,     . 

424 
338 

Deuteronomy  iv.  32,  33,  36, 

303 

...    xl.  4. 

161 

vii.  6,  7,    . 

412 

...    xii.  3LXX,  HE.  v.. 

426 

, 

vii.  26;  xiii.  17; 

XX.  17 

,294 

xviii.  19;  xxviii.  32, 

3(18 

Psalm  i.  6, 

161 

. 

xxi.  15,     . 

, 

316 

...     ii.  7;  xcviii.  3, 

620 

xxii.  6, 

602 

...     xviii.  49, 

557 

xxvi.  1-15, 

397 

...     xix.  4, 

377 

XXX.  11-14, 

367 

...     xix.  1 ;  xcvi.  11,  12; 

xcviii 

xxxii.  19;  xxxiii.  3, 

4 

7,  8 ;  c.xiv.  3-6, 

234 

xxxii.  21,  . 

377 

...     xxii.  27,    . 

408 

. 

xxxii.  35,  . 

477 

...     xxxi.  8,  in  the  LXX, 

420 

xxxii.  40-43, 

478 

...     xxxix.  (LXX)  6, 

193 

xxxii.  43,  . 

557 

...     xxxi.  19;  xliv.  22, 

267 

INDEX  OF  TEXTS. 


()35 


Page 

Page 

Psalm  xlv.  7,        . 

409 

Jereruiali  iv.  22, 

608 

...     1.  15,          . 

465 

xvii.  9, 

160 

...     Ixviii.  18, 

275 

xviii.  1-6, 

348 

...     Ixix.  22,  23, 

308 

xxiii.  6, 

30 

...     Ixix.  4,      . 

385 

xxiii.  28, 

452 

...     Ixix.  31,    . 

431 

xxxi.  34, 

410 

...     Ixxiii.  22, 

169 

xxxi.  35-37,     . 

414 

...     Ixxxiv.  11, 

248 

1.34,    . 

478 

...     xci.  13,      . 

609 

...     cii.  13-18, 

602 

Ezekiel  xxxvii.  10, 

396 

...     cv.  15,       . 

451 

...     cvi.  5,        . 

251 

Daniel 

ix.  24, 

44 

...     cvi.  12;  cxix,  25, 

309 

...     cxvii.  1,     . 

557 

Hosea 

i.  10  ;  ii.  23, 

319 

...     cxix.  72,  92,  140, 

170 

viii.  4, 

161 

...     cxxii.  6-9, 

603 

...     cxxxii.  10, 

3 

Joel  ii. 

32, 

371 

...     cxlvii.  19,  20, 

18 

...    iii 

.4, 

426 

Proverbs  iv.  18, 

248 

Amos 

ii.  2, 

381 

V.  4,     . 

473 

sii.  21, 

247 

Micah 

ii.  12,  13, 

602 

xiii.  24, 

316 

Habakkuk  iii.  10, 

234 

Ecclesiastes  ix.  12, 

607 

Hagga 

i  ii.  7, 

230 

Isaiah  vii.  11,       . 

275 

...     viii.  14;  xxviii.  Hi, 

361 

Zechariah  ii.  8,   . 

478 

...     ix.  6, 

306 

viii.  19, 

603 

...     ix.  33;  xxviii.  16, 

371 

xiv.  11, 

294 

...     x.  22,23,    . 

320 

...     xi.  10, 

657 

Matthew  i.  1, 

305 

...     xi.  13,  14, 

536 

iv.  10,   . 

5 

...     xiii.  3,        . 

399 

V.  9,      . 

603 

...     xvii.  11,     . 

198 

v.  43,  44, 

468 

...     xxvii.  9,    . 

410 

V.  44,     . 

479 

...     xxix.  10,   . 

214 

V.  44,     . 

446 

...     xxix.  10;  vi.  9,     . 

308 

vii.  12, 

496 

...     xxix.  10,    . 

385 

vii.  20, 

524 

...     xxix.  16;  xlv.  9,  . 

346 

vii.  23, 

161 

...     xxxii.  15-20, 

603 

viii.  11,  12, 

378 

...     xxxviii.  16, 

334 

viii.  11, 12;  xxi 

40,  43,  44 ; 

...     xl.  13,  14, 

425 

xxiii.  38, 

296 

...     xiii.  21,      . 

27 

X.  37,    . 

316 

.  .     xlv.  21,      . 

262 

xiii.  14, 

385 

...     xlv.  23,      . 

522 

XV.  24, 

555 

...     xlvi.  10,     . 

251 

xvi.  3, 

498 

...     xlv.  24,  25;  xlvi.  12;  li. 

3, 8,     44 

xviii.  6, 

478 

...     1.  7,  8,        . 

261 

xix.  19, 

495 

...     1.11, 

199 

xix.  29, 

467 

...     li.  4-8;  Ix.  1,  2,    . 

501 

xxii.  31, 

4 

...     li.  4-6;  lii.  7,  10, 

375 

xxiii.  3, 

446 

...     lii.  15, 

569 

xxiii.  8, 

471 

...     liii.  5, 

122 

XXV.  5, 

499 

...    liii.  5,  6,  8,  10, 11,  12, 

30 

XXV.  46, 

231 

...     liii.  10,  1], 

251 

xxvi.  13, 

593 

...     Iv.  1-3,       . 

118 

xxviii,  19, 

556 

...     Iv.  11, 

576 

xxviii.  19, 

566 

...     lix.  20,  21, 

409 

xxviii.  18, 

262 

...     lix.,  Ix.,     . 

409 

xxviii.  19, 

620 

...     Ixiv.  4, 

240 

...     Ixv.  1, 2,     . 

378 

Mark 

iv.  12, 

385 

...     Ixvi.  21,     . 

379 

viii,  31, 

296 

...     Ixvi.  22,     , 

232 

xiii.  37,       . 

446 

G3G 


IXDEX  OF  TEXTS. 


Page 

Page 

Mark  xvi.  15, 

560 

Acts  X.  44-48;  xi.  15-18;  xv.  7-11,  515 

xvi.  16, 

556 

...    X.  47;  xi.  15, 17  ;  xv.  8,  9,         553 

...     xvi.  15, 

620 

...    xiii.  1,          .            .            .        596 

...     xvi.  16,      . 

296 

...    xiii.  1,          .            .            .        611 
...    xiii.  14-48;  xxviii.  17-28, .        392 

Luke  i.  6, 

432 

...    xiii.  39,        .            .            .260 

...    i.  74, 75,     . 

127 

...    xiv;  xvi.  1,  2,  3,      .             .         610 

...    i.  78. 

275 

...    xiv.  22,        .            .            .472 

...    ii.  32, 

556 

...    XV.  3;  xvii.   14,   15;  xx.  38; 

...     vi.  46, 

446 

xxi.  5,    .            .            .        573 

...     viii.  4, 

637 

...    XV.  14,         .            .            .        378 

...     viii.  10, 

385 

...    XV.  14,         .            ,            .        556 

...     viii.  15, 

55U 

...    XV.  27,         .            .            .        637 

...    viii.  15;  xxi.  19,    . 

68 

...    XV,  .            .            .            .        658 

...     xi.  42, 

264 

...    XV.  22,27,34,40;  xvi.  19,25, 

...     xi.  50,51;  xxi.  22, 

296 

29;  xvii.  4,  10;  xviii.  5,       613 

...     iii.  13;  xiii,  2, 

448 

...    xvi.  15, 31,  34,        .            .        695 

...     xiv.  10, 

35 

...    xvi.  25,        .            .            .268 

...     xiv.  26,       . 

316 

...    xvii.  5-9,  11,            .            .        611 

...     xviii.  1,       . 

465 

...    xvii.  12,       .            .            .        587 

...     xviii.  13,     . 

416 

...    xvii.  30,       .            .            .        498 

...     xxiv.  47,     . 

555 

...    xvii.  31,       .            .            .263 
...    xvii.  32,       .            .            .            4 

John  i.  29, 

194 

...    xviii.  1-4,  16,          .            .        590 

...     ii.  17;  xix.  28, 

547 

...    xviii.  2,  3,  11,          .            .        589 

...     iii.  18;  v.  24, 

2G0 

...    xviii.   14;   xix.  35;   xxi.  31; 

...     iii.  18;  v.  24, 

184 

xxiii.  12-23;  xxv.  pass.,       489 

...     iv.  22, 

401 

...    xviii.  12-17,  24-28;  .xix. 30-35,  591 

...     iv.  23, 

432 

...    xviii.  27,     .            .            .        511 

...     V.  41,  44;  xii.  43,  . 

35 

...    xviii.  'Z7,      .            .            .        584 

...     V.  42, 

264 

...    xix.  29;  XX.  4,        .            .        614 

...     viii.  44, 

67 

...    xxi.  13,  20,              .            .        578 

...     viii.  33, 

113 

...    XX.  22-24 ;  xxi.  26,             .        677 

...     viii.  39, 

294 

...    xxii.  21,       .            .            .        395 

...     x.  28,  29,    . 

208 

...    xxii.  21  ;  xxvi.  18,               .         566 

...     x.  28-30,    . 

277 

...    xxiii.  14,      .                         .        294 

...     xii.  25, 

316 

...    x.\iv.  14  ;  x.wi.  7,  .             .             5 

...     xii.  40, 

385 

...    xxiv.  17,      .            .            .        674 

...     xiii.  1-17,   . 

471 

...    xxiv.  21,      .            .            .            4 

...     xiv.  19, 

96 

...    xxv.  :9,       .            .            .        530 

...     XV.  5, 

27 

...    xxv.  22,       .            .            .294 

...     XV.  8, 

554 

...    xxvi.  9,       .            .            .        541 

...     xvi.  2,         .            .            . 

433 

...    xxvi.  23,     .            .            •            4 

...     xvi.  33,       . 

472 

...    XX vii.  33,    .            .            .          75 

...     xvii.  1,  4,  5, 

554 

...    xxviii.  15,   .            .            .        581 

...     xvii.  19,      . 

195 

...     xvii.  2, 

553 

Romans  i.  5,        .            .            .        446 

...     xvii.  21,      . 

602 

...       i.  20,       .             .             .         229 

...     xvii.  22,      . 

253 

...       i.  25,      ...            5 

...     xvii.  24,      . 

464 

...       i.  18,  28, 

ii.  4,       .            .            .422 

Acts  ii.  10,           .            .            . 

594 

...       iii.  18,    .            .            .         488 

...    ii.  22,           .            .            . 

295 

...       iii.  24,    .            .            .         261 

...    ii.  29,           .            .            . 

304 

...       iv.  11,  12,  13,     .             .         310 

...    ii.  30,           .            .            . 

51 

...       iv.  16,     .            .            .311 

...    ii.  33;  v.  31, 

196 

...       iv.  21;  xi.  23;  xiv.  4,           618 

...    iii.  25,  26,    . 

555 

...       iii.  26;  iv.  25,    .            .        262 

...    iv.  34,  35  ;  xi.  27-30, 

407 

V.  3-5,                 .             .         270 

...    v.  38,  39,     . 

534 

V.  8,        .             .             .         122 

...     V.  41, 

699 

...       vi.  (i,       .             .             .         195 

...    vi.  17, 

452 

vi.  17,    .            .            .         439 

...    vii.  7,  4J,     . 

5 

...       vii.  3,     .            .            .         113 

...    ix.  9, 

147 

...       vi.   14;    viii.   1,  '.'8,  35-39; 

...    X.  36, 

2C2  1 

xvi.  20,            .             .         463 

INDEX  0¥  TEXTS. 


037 


Page 

Page 

Romans  viii 

12,  13, 

606 

2  Corinth 

ians  i.  5, 

269 

viii 

.  26 ;  XV.  4, 

68 

i.  7  ;  iv.  14, 

68 

ix. 

4,      . 

433 

iii.  1 ;  viii.  18-24, 

584 

ix. 

5,      . 

262 

iii.  17,       . 

214 

ix. 

32,    . 

28 

iii.  18, 

295 

xi. 

13,    . 

452 

iv.  1, 

452 

xi. 

16;  xvi.  5,    . 

235 

iv.  16,       . 

169 

xiii 

.  14, 

250 

iv.  17;v.  1,8,      . 

463 

xiv 

.  4,     . 

406 

iv.  17, 

225 

xiv 

.  5,    . 

448 

V.  14, 

520 

xiv 

.  8,    . 

431 

v.  17,         . 

437 

xiv 

.  8,    . 

272 

v.  18, 

199 

XV. 

15, 16, 

446 

V.  19,  21,  . 

153 

V.  21, 

184 

1  Corinthians  i.  9, 

249 

vi.  8, 

35 

... 

i.  14, 

614 

... 

vi.  10,       . 

293 

i.  26, 

587 

viii.  1-4  ;  ix.  2, 

574 

i.  30, 

151 

viii.  20,     . 

675 

i.  30, 

184 

ix.  8, 

406 

... 

i.  30, 

295 

ix.  12-14, . 

679 

i.  30,  31,   . 

199 

X.  11, 

637 

... 

ii.  8,  10, 

461 

xi.. 

294 

ii.  10, 

620 

xi.  30 ;  xii.  5.  9,  1 

0,     241 

ii.  14, 

216 

... 

xiii.  11,     . 

582 

iii.  1,  2,  6, 

111 

xiii.  12,     . 

600 

iii.  1,  3, 

159 

... 

xiii.  14,     . 

264 

iii.  10, 

446 

iii.  11, 

117 

Galatians 

i.  8,  9, 

294 

iii.  21-23, 

54 

ii.  2,  7, 

618 

iv.  9-13, 

266 

ii.  7,  8, 

395 

vi.  8, 

497 

ii.  9,     . 

446 

vi.  20, 

431 

ii.  9,  10, 

573 

vi.  20, 

520 

ii.  19, 20, 

153 

vii.  29, 

499 

ii.  20,  . 

164 

... 

viii.  1-4;  i 

X.  1-4,          467 

iii.  6-9, 

56 

viii.  13, 

638 

iii.  9,    - 

612 

X.  11, 

549 

iii.  10, 

20 

x.  12;  XV. 

1,        .          67 

iii.  13, 14, 

195 

X.  17 ;  xii 

27,       .        586 

iii.  13,  14, 

207 

X.  33, 

545 

iii.  9,  16,  29,    . 

310 

xi.  23 ;  XV 

1,        .        619 

iii.  26, 

459 

xi.  29, 

488 

iii.  22,  23, 

420 

iii.  5;  xii. 

5,  9,  10,        452 

iv.  5,    . 

312 

xii.  3;  xvi 

22,      .        294 

iv.  6,    . 

244 

... 

xii.  4-12, 

442 

iv.  10, 

516 

xii.  7,  11, 

447 

iv.  13-15 ;  vi.  10, 

614 

xii.  9, 

447,  450 

V.  4,     . 

67 

xii.  29, 

447 

V.  10,  . 

488 

... 

xiv.  33, 

582 

V.  17,  . 

166 

XV.  3, 

149 

V.  17,  . 

171 

XV.  4, 

194 

V.  22,  . 

660 

XV.  3, 4, 25,          .        262 

V.  24,  . 

605 

XV.  10, 

164 

XV.  12,  13 

21, 42,             4 

Ephesians  i.  4,  5 ;  ii.  3,   . 

260 

XV.  20, 

235 

i.  6,  7,  9, 

36 

XV.  49, 

250 

... 

i.  7,    . 

194 

XV.  58, 

68 

i.  7  ;  ii.  11,    . 

422 

... 

xvi.  1-4, 

574 

i.  14,  . 

236 

xvi.  3,  4, 

674 

i.  22,23;  iv.  12;  v.  C 

0,      686 

xvi.  14, 

540 

i.  23 ;  ii.  16,  . 

121 

xvi.  19; 

2  Timothy 

ii.  3,   . 

184 

iv.  19, 

591 

ii.  2, 3, 

435,  436 

xvi.  20, 

600 

ii.  10, 

634 

xvi.  21, 

614 

ii.  14-18, 

566 

638 


INDEX  OF  TEXTS. 


Page 

rage 

Ephesians  ii.  20;  iv.  11, 

451 

2  Thessalonians  i.  11,  . 

251 

iii.  3-5, 

620 

ii.  14,  . 

249 

iii.  G,  . 

612 

iii.  6,  . 

264 

iii.  8,. 

446 

iii.  5,  . 

68 

iii.  16,  17,   . 

169 

iii.  16, 

582 

iii.  ly, 

264 

iii.  17, 

614 

iii.  20, 

406 

iii.  20, 

618 

1  Timothy  i.  13,  15, 

641 

iv.  7,  . 

447 

i.  16, 

416 

iv.  0,  10, 

275 

i.  16, 

55 

iv.  11,  12,   . 

441 

ii.  6, 

556 

iv.  16, 

450 

iii.  8, 12, 

452 

iv.  22, 

505 

iii.  9, 

551 

V.  14, 

498 

iii.  15, 

4 

V.  27, 

251 

iii.  14;  iv.  14, 

610 

vi.  13, 

67 

iii.  16, 

4 

iv.  3-5, 

526 

Philippians  i.  1, 

452 

iv.  12, 

530 

i.  6;  ii.  13, 

534 

ii.  12;  iii.  8;  v.  9,  1( 

\       585 

i.  20, 

519 

vi.  12, 

249 

i.  24, 

205 

i.  19,  25, 

243 

2  Timothy  i.  6;  ii.  2,  14;  iv.  5, 

610 

i.  29, 

597 

i.  3,  . 

295 

ii.  1, 

580 

i.  3,  . 

5 

ii.  3-8, 

529 

i.  7,  . 

214 

ii.  5;  iii.  21, 

250 

i.  9,  . 

249 

ii.  4-8, 

549 

i.  13, 

651 

ii.  6-11, 

305 

ii.  8,  . 

618 

ii.  13, 

161 

ii.  12, 

253 

ii.  15, 

4 

iii.  2, 

472 

iii.  3, 

5 

iii.  15-17,   . 

549 

iii.  6, 

136 

iii.  8,  9,  13,  14, 

278 

Titus  i.  6, 

595 

iii.  9, 

44 

...  ii.  11-14, 

434 

iii.  9. 

78 

...  ii.  13,  14, 

520 

iii.  19, 

436 

...  ii.  13, 

306 

iii.  11,  20,21, 

463 

...  ii.  14, 

195 

iv.  9, 

582 

...  ii.  15, 

630 

iv.  21,  22,   . 

615 

...  iii.  3, 
...  iii.  4-8, 

503 

Colossians  i.  5,  . 

463 

...  iii.  5, 

416 

i.  H,  15, 

262 

i.  15, . 

229 

Hebrews  i.  3,   . 

305 

i.  15,  17, 

305 

...   i.  4,  9;  iii.  3,  . 

448 

i.  18,  . 

251 

ii.  10,  . 

225 

i.  22;  ii.  14,  . 

122 

ii.  17;  V.  1, 

567 

i.  24,  . 

586 

iii.  3,   . 

75 

ii.  13, 

261 

iii.  16,  . 

375 

iii.  4,  . 

253 

...   V.  12-14, 

564 

iii.  5,  . 

605 

V.  13,  14, 

111 

iv.  18, 

614 

vi.  2,   . 

4 

vi.  11,  12, 

464 

1  Thessalonians  i.  4, 

86 

...   vi.  11,  12, 

660 

i.  5;  iv.  5,  ^ 

464 

vi.  18,  . 

151 

ii.  2,   . 

249 

vii.  25,  . 

263 

ii.  e,     . 

35 

vii.  26,  27, 

96 

ii.  15,  16, 

353 

viii.  12;  ix.  11-23, 

261 

iv.  3,  . 

438 

ix.  1,   . 

303 

iv.  15, 

446 

ix.  1,  6, 

433 

V.  23,  . 

582 

ix.  14,  . 

5 

V.  26,  . 

600 

ix.  14,  . 

4 

X.  6,  8,  18, 

193 

■J  Thessalonians  i.  6, 

207 

X.  10,  . 

122 

i.  6-10, 

478 

X.  36;  X 

ii.  1,  . 

OR 

INDEX  OF  TEXTS. 


639 


Hebrews  ii.  7  ;  x.  23 ;  xii 
X.  25, 
xi.  6, 
xi.  19, 
xi.  32, 
xii.  1, 
xii.  1, 
xii.  6-8, 
xii.  14, 
xiii.  20, 
xiii.  22, 

James  i.  3,  4 ;  v.  11, 
i.  3,  4,  13, 
i.  13, 

ii.  1-7,       . 
iv.  12, 

iv.  15 ;  V.  16, 
V.  4, 
V.  15, 


1  Peter 


.2, 
.4, 
.5, 
.7, 

.  12,        . 
.  14,  15 ;  iv.  2,  3, 
.  14,  18, 
.  21, 

i.2,        . 
i.  9, 

i.  17,       . 
i.  23,       . 
i.  24  ;  iii.  18, 
i.  24,       . 
i.  24,       . 
ii.  16,     . 
ii.  18,     . 
ii.  18,     . 
V.  1-6, 
V.  1,  2, 
V.  10, 11, 
V.  14,       . 


2  Peter  i.  5-11    . 


Page 
465 
498 
541 
92 
304 
550 
503 
270 
118 
262 
537 

68 
270 
295 
471 
260 
579 
234 
334 

250 
267 
268 
225 
650 
503 
437 
262 
433 
4 
494 
477 
194 
121 
195 
474 

99 

4 

159 

98 
454 
600 

259 


Page 

2  Peter  i.  19, 

550 

...   iii.  5,  10,  13, 

232 

1  John  i.  7, 

194 

i.  7, 

262 

i.  9, 

196 

i.  11, 

555 

ii.  2, 

556 

ii.  5;  iii.  16;  iv.  9; 

V.  3,    264 

ii.  16, 

435 

ii.  21, 

564 

iii.  1,  2,  10  ;  v.  1, 

4 

iii.  9, 

165 

iii.  2, 

463 

iii.  2;  iv.  17, 

250 

iii.  16,  17, 

101 

V.  10, 

66 

v.  11, 

100 

V.  20, 

306 

2  John  2, 

470 

3  John  9, 

470 

...   5-8, 

614 

...   6,7, 

573 

...   3,  9,  10,  . 

584 

Jude  20,  21,  24,  25, 

278 

...  24,  . 

406 

...  24,  . 

618 

Revelation  i.  5,  6, 

200 

i.  5,  6, 

269 

i.  16, 

651 

ii.  2;  iii.  10, 

68 

ii.  5, 

67 

iii.  14, 

229 

iii.  21;  xxii.  5, 

253 

V.  6, 

263 

V.  12,  13,   . 

306 

vi.  9-11,   . 

478 

vii.  9, 

597 

vii.  14,  15,  . 

195 

xii.  10, 

501 

(^ 


THE  END. 


MIIHRAY  AND  GlBn,  PltlMERS,  EPlNBPKnH. 


ERRATA. 

Page  275,  line  11  from  the  toot,  for  play-string,  read  plaything. 
Page  355,  line  19  from  the  foot.Jbr  consolatory,  read  elementary. 
Page  597,  line  10,  fo}-  evil,  read  toil. 


ir> 


^5 


Date  Due 


'♦^       •■<:»  ii      <•<• 


